w 


tihvavy  of  ^he  theological  ^cmmary 

PRINCETON  •  NEW  JERSEY 

FROM  THE  LIBRARY  OF  THE 
REVEREND  WILLIAM  PARK  ARMSTRONG,  D.D. 

1893- 


U^i  ^  /Zou^:^  ^^.^  -5V 


/cff-) 


/^*^"  ^'^^ 

I  ^  JUL  12  1944    . 

Prophets  and  Prophei 


PROF.  W.  H.  GREEN 


A  COMPILATION  FROM  NOTES  OF  THE  LECTURES 
BEFORE  THE  SENIOR  CLASS. 

[printed,  not  published.] 


®^e  ^rincttont  '§xtss 

C.  S.  ROBINSON  *  CO.,  STEAM  POWER  PRINTERS 
1895 


Entered  according  to  act  of  Congress,  in  the  year  1877,  by 

W.  H.  GREEN, 
In  the  Office  of  the  Librarian  of  Congress,  at  Washington. 


THE  PROPHET. 


What  is  meant  by  the  term  "  prophet "  in  the  O.  T.  ? 
True  definition:  An  authoritative  and  infallible  expounder 
of^the  will  of  God. 

The  books  of  the  prophets  form  an  important  part  of 
the  0.  T.  writings.  This  importance  is  shown  in  four  par- 
ticulars : 

1.  In  their  authority. — They  contain  a  divine  revelation 
of  God's  will,  and  dealings  with  Israel  through  over  four 
hundred  years,  which  wilfis  still  binding,  in  its  essence,  on 
us  to-day. 

2.  In  their  historical  value. — They  show  to  us  the  religion 
and  theology  of  the  theocracy  in  its  doctrinal  aspect,  in  its 
most  advanced  stages. 

3.  In  their  Messianic  value. — They  contain  the  fullest  and 
clearest  disclosures  B.  C.  concerning  the  coming  Redeemer, 
his  work  among  men,  and  his  ignominious  death  upon  the 
cross.  They  give  the  criteria  for  his  recognition,  holding 
him  up  before  the  world  as  an  object  of  faith  and  hope. 

4.  In  their  apologetic  value. — They  contain  the  most 
astonishing  exhibitions  of  supernatural  foresight  in  numer- 
ous predictions,  whose  fulfillment  furnishes  us  with  a  power- 
ful argument  for  the  truth  and  divinity  of  our  religion.  In 
these  four  points  the  prophecies  are  most  important. 

For  the  study  and  appreciation  of  the  character  of  the 
prophets,  we  must  first  see  whaMs  jneant  by  the  term 
prophet. 

I.    DEUTERONOMY  18:  18,19. 

The  true  idea  of  an  O.  T,  prophet  may  be  learned  first 
and  most  explicitly  from  the  formal  definition  given  in 
Deut.  18  :  18,  19  :  *'  I  will  raise  them  up  a  Prophet  from  / 
among  their  brethren,  like  unto  thee,  and  will  put  my 
words  in  his  mouth  ;  and  he  shall  speak  unto  them  all  that  | 
I  shall  command  him.  And  it  shall  come  to  pass,  that  who- 
soever will  not  barken  unto  my  words  which  he  shall  speak 
in  my  name,  I  will  require  it  of  him."     This  passage  is  ap- 


plied  by  Peter  in  Acts  3  :  22,  23,  to  Christ,  and  is  supposed 
by  some  to  refer  to  Christ  alone.  The  difficulty  of  this  is 
found  in  the  connection,  which  is  two-fold : 

a.  There  were  no  diviners,  charmers,  consulters,  wizards 
or  necromancers,  Deut.  18  :  9-14,  to  whom  they  were  per- 
mitted to  resort.  The  people  were  forbidden  to  use  any 
other  means  of  inquiring  into  the  will  of  God,  as  the  heathen 
had  done,  for  they  would  have  no  need  of  it,  for  God  would 
raise  them  up  a  prophet. 

b.  In  condescension  to  the  weakness  of  the  people,*  as 
shown  on  Mount  Sinai,  when  they  were  not  able  to  endure 
the  presence  of  God,  he  promises  to  send  them  a  prophet, 
or  to  raise  up  one  who  should  stand  between  them  and  God. 
Now  so  distant  an  event  as  Christ's  coming  could  not  be 
used  as  a  reason  for  their  not  applying  to  diviners,  or  to  some 
substitute  for  the  God  of  heaven.  There  must  be  a  nearer 
one  than  Christ,  hence  the  O.  T.  prophet. 

It  is  plain  from  the  original  language  that  this  passage 
from  Deut.  18  :  18,  19,  being  the  ground  of  two  different 
applications,  these  two  applications  must  be  reconciled,  by 
,  making  Deut.  18 :  18,  19,  refer  to  the  line  of  prophets,  and 
that  of  Peter  in  Acts  3  :  22,  23,  must  refer  to  Christ,  the 
/  last  and  greatest  of  all  the  prophets.  The  passage  has  a 
Messianic  reference,  and  therefore  comprehends  Christ  and 
the  0.  T.  prophets.  We  must  conciliate  this  double  reference. 

Different  Views  of  the  Term  "Prophet."— A.  Some 
I  commentators  take  the  word  prophet  in  Deut.  in  a  collec- 
tive sense,  /.  ^,,  it  is  a  singular  noun  used  for  the  plural. 
Answer  1.  This  view  is  unreasonable,  for  nowhere  else  is  a 
singular  used  for  a  plural.  2.  To  so  use  it,  would  destroy  the 
individuality  of  the  term,  which  is  so  marked,  and,  besides, 
all  the  verbs  and  pronouns  are  also  used  in  the  singular.  B. 
Some  apply  it  to  Joshua,  instead  of  taking  it  in  a  collective 
sense.  On  the  whole,  it  seems  best  to  understand  it  in  its 
generic  sense,  as  Haverneik  ;  or,  in  an  ideal  sense,  as  Hengs- 
tenberg,  that  is :  a.  Equivalent  to  a  prophet  at  each  time  of 
emergency ;  b.  Equivalent  to  a  prophet,  that  is,  a  complex 
or  ideal  person,  conceived  of  as  a  unit,  but  embracing  in  it 
/t*-*  whole  line,  or  order  of  prophets ;  e.  g.,  the  Pope  of  Rome 
is  an  ideal  man,  he  is  one  of  many  in  the  line  of  popes ;  the 
President  of  the  United  States  is  an  ideal  man,  being  one  of 
many  presidents.  It  is  in  this  sense,  that  all  are  combined 
as  one  person,  into  an  ideal  unity.     He  argues — 

1.  That  the  prophetic  order  was  to  culminate  in  Christ. 


y'^^-^rc      <jL,^-o       -^ 


yCt^     Vtr    ce^- 


—■^        '^.tf^         /fiyti^^u^^      Xr      <U^«< 


^f-^-M-^   ju/f^      Ki-«-<-^ 


^ 


A 


/t^ 


^. 


2.  Is  called  the  "  spirit  of  Christ,"  as  in  1  Peter  1 :  11, 
for  the  spirit  of  Christ  was  to  speak  through  the  prophets. 
In  Peter  it  says,  "  searching  what,  or  what  manner  of  time 
the  Spirit  of  Christ  which  was  in  them  did  signify  when  it  • 
testified  beforehand  the  sufferings  of  Christ,  and  the  glory 
that  should  follow."  The  Spirit  of  Christ  spoke  through 
these  prophets;  he  therefore  was,  in  a  certain  sense,  the  only 
prophet.  V 

Essential  Particulars.— «.  God  would  put  his  words 
into  his  mouth. 

X  Infallibility.  He  should  speak  to  the  people  all  things- 
comnianHed,  and  should  give  it  just  as  he  received  it. 

c.  His  authority  should  be  absolute  and  unconditional. 
To  refuse  or  reject  him  was  to  refuse  or  reject  God.  This 
subject  may  stiU  further  be  illustrated  by  Moses,  thus  plac- 
ing the  [wophets  in  contrast  with  two  classes  of  men. 

1.  In  contrast  with  hcatlien  divdners.,  v.  10;  and  with 
prophets  who  spake  in  the  name  of  other  gods,  v.  20.  These 
last  thought,  or  sought,  to  penetrate  the  will  of  deity  by  the 
observation  of  omens.  This  is  denounced  and  prohibited  in 
the  verses  following. 

2.  In  contrast  nnth  false  prophets,  who  profess  to  speak  in 
the  Lord's  name,  but  are  unauthorized.  These  are  to  be 
distiuguislied%y  their  uttering  what  does  not  come  to  pass, 
V.  22 ;  anc^n  teaching  what  is  at  variance  with  what  God 
has  taught  them,  Deut.  13 :  1-5.  These  heathen  diviners 
were  of  heathen  origin,  and  introduced  by  heathen  nations. 
They  belong  to  the  earlier  stages,  i.  e.,  those  under  the  first, 

and  from  the  Canaanites,  e.  g.^ihe  "  witch  of  En-dor."     Or    '^^^ 

they  belong  to  the  apostate  Kingdom   of  the   ten    tribes, 

"  prophets  of  Baal,"  1  Kings  18:  "^he  false  prophets  from     ^^"^ 

Israel  belonged  to  a  later  date,  and  to  Judah.     They  were 

courted  on   account  of  their  smooth  words,   Jer.  28:  15; 

29  :  8-9  ;  Micah  3  :  5. 


11.    NAMES,  EPITHETS,  ETC. 

This  is  another  source  whence  to  derive  a  true  idea  of 
the  prophet.     They  are — 

1.  Those  names  which  describe  them  absolutely. 

2.  Those  which  describe  them  relatively  to  God. 

3.  Those  which  describe  them  relatively  to  th.e  people. 


jf^D.2    a.  Nahhi:  common  term  applied  to  prophet. 
T     rr^S^    ^-  Roeh :  A  seer.     And  in  Hosea  9  :  7,  we  have  : 
i-,^ti-i^  c-  Jshharuahh:  Man  of  the  spirit :  inspired  man  (poetic). 

1 .    *  1.  Description  Absolutely. — i^o^A.- 8eer  does  not  mean 

one  who  simply  sees  visions,  as  some  have  supposed,  but  one 
who  possesses  the  power  or /acuity  of  foresight  in  a  higher 
degree  than  ordinary  men.     Not  confined  to  visions  strictly, 
but  in  a  wider  sense  to  one  who,  by  God's  power,  could  see 
what  lay  hid  to  others ;  the  hidden  will  of  God.     The  cora- 
ls ^  ^     nion  designation  of  prophets  is  )iabhi,  from  nabha,  to  bubble 
r^  1     forth;  with  the  passive  signification,  is  one  on   whom  the 
spirit  of  the  Lord  is  poured  out,  as  given  by  some  interpre- 
ters.    But  in  Hebrew  it  signifies  "dropping;  "  hence  words 
'  =>2.*  V    significant  of  dropping,  are  figuratively  referred  to  speaking ; 
jt'»  ^    therefore,  to  speak,  and  in   the  passive  sense  one  who  is 
Uf:^i    qualified  to  speak — one  skilled  in  pouring  forth  meaning  of 
VKTt*/      the  word  is  seen  from  Ex.  7 :  1,  "  i  have  made  spring  pour 
forth  its  waters."     That  this  is  the  primary  word— one  who 
pours  forth  words  or  utterances,  as  "  thee  a  god  to  Pharaoh, 
and  Aaron,   thy    brother,    shall  be  thy  prophet,"  i.  e.,  his 
spokesman.     Hence,  what  God   says  to   Moses  must  mean, 
one  who  is  a  mouth-piece  of  God  to  man. 

So  also  in  the  Greek,  prophets  is  commonly  interpreted 
as  2>ro,  beforehand,  hence  speaking  beforehand.  Again,  in 
a  local  sense,  to  speak  beforehand  was  onlv  a  subordinate 
function  of  the  prophet,  hence,  pro  has  been  referred  to 
place  and  not  to  time,  which  is  the  primary  signification. 

Nabhi  gives  authority  to  declare  the  word  of  God.  This 
gives  signification  to  1  Sam.  9:  9.  "  Beforetime  in  Israel, 
when  a  man  went  to  enquire  of  God,  thus  he  spake,  Come, 
and  let  us  go  to  the  seer :  for  he  that  is  now  called  a  Prophet 
M^as  beforetime  called  a  Seer."  Prediction  is  only  subordi- 
nate. Pro,  in  local  sense,  indicates  one  who  speaks  in  the 
presence  of  another  for  him;  seer  describes  simply  one  who 
sees;  while  prophet  is  one  who  speaks  what  he  sees. 

2.  Description  Relatively  to  God. — The  second  series 
of  names  are  those  which  show  their  relation  to  God,  e.  g., 
1  Sam.  2  :  27,  "And  there  came  a  man  of  God  unto  Eli." 
Again,  they  are  called  servants,  2  Kings  17  :  23,  "As  he  had 
said  by  all  his  servants  the  prophets."  They  are  called  mes- 
sengers, 2  Chron.  36:  15,  16,  "They  wait  upon  Him  ready 
to  do  His  bidding."  These  terms,  from  their  nature,  are 
inapplicable  to  those  in  the  service  of  false  gods.  They  have, 
however,  a  wider  sense,  a  more  general  use,  and  are  not 


<!u_4-      <-*T'  Ct»        ^^ 


«Y^      <f^  ■     7*~^       - 


^  -^^ 


_^^^^ 


7 


.>^     "^- 


-f/^    .v^o  f^iys^       /^> 


7)  *-  C-'V** 


-^i_^       rit,      /li-Av^  t.^^M 


restricted  to  prophets,  but  are  used  of  any  employed  by  God 
to  do  his  work.  Jer.  25  :  9,  "  Nebuchadnezzar,  the  king  of 
Babylon,  my  servant."  The  angels,  also,  are  his  messengers, 
Ps.  119  :  91,  "  For  all  are  thy  servants." 

3.  Description  Relatively  to  Man.— Thus  they  are 
called  Roek :  shepherds,  signifying  their  duty  to  protect, 
guide  and  feed  the  flock  of  Grod.  The  general  term  applied 
to  civil  rulers  and  priests.  They  are  called  watchmen,  in- 
terpreters. The  word  watchman  is  equivalent  to  two  Hebrew 
words,  one  derived  from  a^krth,  to  set  at  a  distance,  to  watch, 
Is.  21 :  6,  "  Go,  set  a  watchman."  Shamar :  a  guardian  set 
in  the  streets  or  on  the  walls,  a  watchman  to  guard  near  at 
hand,  to  sound  the  alarm.  Is.  62:  6.  Interpreters:  those 
who  explain  the  otherwise  unintelligible  will  of  God.  He 
imparts  utterances  of  God's  will,  Is.  43 :  27.  These  words 
correspond  to  seer  and  prophet  in  order.  The  watchman  is 
one  who  sees  what  others  do  not.  A  seer  is  a  supernatural 
watchman.  An  interpreter  utters  clearly  God's  will  as  a 
prophet.  His  qualilications  for  the  functions  of  a  prophet 
are  divine,  hence,  what  he  utters  is  inspired. 


III.    PHRASES  AND  EXPRESSIONS. 

We  gather  the  true  idea  of  a  prophet  by  collecting  and 
comparing  the  various  phrases  and  expressions  about  them. 
That  God's  will  is  made  known  to  them  is  seen  : 

1.  Because  God  speaks  to  them.  He  shows  them  what  to 
say,  and  what  to  do  ;  His  spirit  rests  upon  them ;  His  words 
come  to  them  ;  they  hear  Him,  hence  revelations  are  made 
to  them,  and  "  thus  saith  the  Lord  "  shows'  a  divine  com- 
munication. 

2.  That  they  are  commissioned  to  declare  His  will  is  also 
asserted,  e.  g.,  God  .sends  them,  bids  them  prophesy,  gives 
them  tongues  to  speak.  They  are  charged  with  authoritative 
communications  to  others.  They  are  bound  to  deliver  these  > 
under  the  severest  penalties.  They  declare  what  they  have 
from  God,  in  contrast  with  false  prophets.  They  always 
preface  what  they  say  with,  "  Thus  saith  the  Lord."  So 
completely  is  the  prophet's  own  personality  lost  that  often 
the  pronoun  is  changed,  as  if  God  spoke  directly.  Divine 
impartation  of  divine  instruction,  y  Modern  critics  say  it  is 
merely  a  mode  of  expression  among  the  people,  and  not 
actual  in  fact. 


Skeptical  Opinions. — 1.  Some  regard  the  prophets  as 
men  of  superior  enlightenment  dealing  with^ignorant  people. 
To  conciliate  favor  for  their  utterances  they  publish  them  as 
coming  from  the  deity,  /.  f.,  impostors-. 

2.  Others  say  the  prophets  were  the  most  advanced  rep- 
resentatives of  public  sentiment.  Enthusiasm  thus  referred 
to  God.  They  combined  what  was  in  the  popular  heart. 
They  were  men  who  enthusiastically  thought  that  all  this 
was  inspirations,  i.  e.,  enthusiasts. 

3.  The  prophets,  they  say,-  were  really  inspired  of  God, 
but  only  as  every  right  exercise  of  our  faculties  is  under 
God's  guidance.  They  differ  from  Christians  not  in  kind, 
but  in  degree.  Taking  any  one  of  these  cases,  and  adopt 
their  views,  it  takes  away  the  grand  distinction  of  a  prophet, 
it  robs  them  of  their  spiritual  and  scriptural  meaning. 

Answer  (1).  The  supernatural  character  of  the  prophet 
is  involved  in  the  supernatural  character  of  the  0.  T.,  and 
of  ifeiigkrrrtn  general. 

(2).  Though  the  prophets  were  holy  men,  and  many  of 
them  were  highly  gifted,  yet  the  inspiration  was  distinct 
from  their  sanctification.  Even  men  who  were  destitute  of 
piety  were  thus  inspired, — Balaam,  Saul,  Caiaphas. 

(3).  It  appears  from  the  nature  of  these  communications 
made  to  the  prophets,  that  they  were  such  as  necessarily 
imply^upernatural  communications  from  above. 

(4).  It  is  universally  conceded,  even  by  skeptics,  that 
while  other  nations  had  their  oracles,  etc.,  yet  the  prophets 
of  Israel  stood  alone  in  the  character  of  their  revelations. 
There  were  deep  thinkers  elsewhere,  and  philosophers,  but , 
^theyjdo  not  rise  beyond  ambiguous  responses.  If  prophecy 
is  inherent  in  all  men,  how  is  it  that  the  prophets  of  Israel 
stand  alone  in  the  purity,  value  and  fitness  of  their  com- 
munications. 

4.  Another  limitation  of  the  ter;n  prophet,  not  by 
skeptics,  but  by  religious  people,  is  that  a  prophet  refers  to 
one  who  foretells  future  events.  The  Fathers  also  held  this 
view.  The  error  is  in  mistaking  a  part  for  the  whole  ot 
their  duty,  and  the  means  for  the  end.  Foretelling  the 
future,  was  of  course,  important,  yet  it  held  a  subordinate 
place.  The  prospective  nature  of  their  work  gave  it  a  pro- 
phetic character.  They  were  not  predicters  merely,  but 
also  teachers,  although  this,  in  a  large  measure,  came  to 
overshadow  the  rest.  The  constant  aim  of  these  disclosures 
is  lost  sight  of,  beside  their  own  inherent  grandeur.  Remark. 


oLn.  «-tr« 


_^piii%ttjw0h^  « 


V       /<A.<<^   Ub*'^ 


-±^  p-^  tv.^-.--.^:::*^  ._        a^,^        ^^^ f^'^     --t-^-C/'      y^^^^        <^ri*^ 


A«-o"v 


cJ^.^^^>   -^    "—f     t^-^-^-^-  f^ 


^'^-^  v   h^- 


*>^~—       uj-~»~,      :Aj) 


yi^=^     C-!x^^         />a^x^.       y^  mA^^     fr^ 


-^ 


9 

1.  There  is  no  speciiic  reference  to  future  events  found 
in  any  one  of  the  cleiinitions  of  prophet  ah-eacly  given. 
However  conspicuous  this  element  may  appear,  it  is  not 
essentiaLto  the  office.  They  were  to  speak  all  that  was 
commanded  them,  whether  present,  past  or  future. 

2.  In  actual  fact  we  see  that  the  revelations  of  the  proph- 
ets do  not  concern  the  future  exclusive!}',  hut  refer  to  the 
past  and  present  as  well,  e.  g.,  when  Samuel  told  Saul  that 
his  father's  asses  had  been  found,  1  Sam.  9  :  20,  this  is  past. 
Ahijah,  though  blind,  yet  knew  and  prophesied  to  Jero- 
boam's wife,  when  she  came  to  him  in  his  old  age,  1  Kings 
14  :  6-16.  This  shows  present  power.  Elisha  told  Gehazi 
where  he  had  been,  2  Kings  5  :  26.  Daniel  related  a  dream 
of  Nebuchadnezzar,  Dan.  2:28.  Elisha  told  the  King  of 
Israel  words  spoken  in  the  bed-chamber  by  the  Syrian 
king's  servant,  2  Kings  6  :  12.  Ezekiel  24  :  2,  tells  them 
the  very  day,  "  Even  of  this  same  day  the  king  of  Babylon 
set  himself  against  Jerusalem." 

3.  The  function  of  the  Hebrew  prophet  was  not  limited 
to  the  revealing  of  secret  events.     This  was  not  the  main 
and  characteristic  part  of  their  work.     They  were  princi- 
pally divinely  instructed  guides,  and  the   instructors  of  the 
people.     They^maintained  in  its   dignity   and  integrity   the, 
covenant  relation  of  the  people  with   God.     This  was  their  j 
particular  function,  and  to  conduct  the  people  towards  thai 
end  for  which  that  relation  was  established,  /.  e.,  the  coming 
of  Christ,  and  his  great  salvation.  ,   His  future  purposes 
were  revealed,  as  were  also  the  past  and  the  present. 

4.  To  regard  the  predictions  or  prophecies  merely  in 
the  light  of  prediction  of  divine  help  is  to  mistake  entirely 
their  grand  aim.  This  would  exalt  the  subordinate  end 
over  the  principaU'*"*lTfe  evidence  was  often  incomplete 
until  the  fulfillment,  and  hence  many  would  thus  lose  their 
meaning  and  value,  for  the  prophets  were  contemporaries. 
Other  prophecies  are  considered  doubtful,  because  obscure 
and  enigmatical.  Others  still  by  the  failure  of  God  to  pre- 
serve authentic  records.  Many  prophecies  were  not  com- 
piled in  the  time  of  the  prophets. 

Deuteronomy  18  :  18.  It  adds  two  other  functions^f  the 
prophets. 

1.  They  were  invariably  of  the  chosen  people.^  Balaam 
though  a  foreigner,  was  no  exception  to  the  rule,  for  the 
name  prophet  is  given  to  him  only  in  the  N.  T.  (2  Peter  2; 
16),  and  here  it  is  used  in  its  wider,  more  general   sense. 


10 

Balaam  is  nowhere  called  a  prophet  in  the  O.  T.  but  in 
Joshua  13  ,  22,  he  is  called  a  soothsayer,  and  in  Num.  22  : 
7,  "  rewards  of  divination  "  He  was  summoned  as  a  sooth- 
sayer ;  God  made  use  of  him  as  he  did  of  the  witch  of  En- 
dor,  but  this  did  not  constitute  him  one  of  the  prophets.^. 
So  also  he  made  use  of  Abimelech  concerning  Abraham's 
wife,  Gen.  20  :  3.  To  this  may  be  added  Pharoah's  dream, 
Gen.  41  :  1.  Also  Nebuchadnezzar's  dream,  Dan.  2  :  1. 
These  are  revelations.  The  dream  of  the  man  in  the  host 
of  Midian,  Judges  17:  13,  14.  All  these  were  for  the  benefit 
of  God's  chosen  people,  and  were  confined  to  the  extraor- 
dinary circumstances  which  evoked  them,  but  none  of  these 
were  prophets. 

2.  A  second  particular  in  this  passage  of  Deuteronomy 
is  that  the  prophet  was  to  be  one  like  unto  Moses;  that  is, 
the  revelations  made  to  him  would  be  like  those  made  unto 
Moses,  a  continuation  of  the  scheme  which  he  hud  begun, 
,  and  in  the  same  spirit.  They  were  not  therefore  isolated 
phenomena,  but  vital  relations  to  the  former  scheme.  All 
belonged  to  one  closely  related  scheme,  initiated  by  Moses, 
and  to  be  continued  by  them  in  likeness  to  him.  ^  The  reve- 
lation of  the  0.  T.  is  one,  a  regular  unfolding  begun  by 
Moses,  and  carried  on  by  succeeding  prophets:  their  teach- 
ings must  be  like  his,  and  built  upon  his.  The  prophets 
were  not  antagonistic  to  the  law,  but  contemplated  by  the 
law  itself,  not  to  reform  it,  but  to  keep  it  before  the  minds 
of  the  people.  It  was  no  afterthought  to  meet  an  emergency, 
but  provided  for  by  Moses.  It  was  opposed  to  false  glosses 
put  upon  the  law,  and  to  those  who  sheltered  themselves 
behind  the  law.  So  Christ  was  also  against  tradition. 
Ezekiel  18 :  20,  is  not  opposed  to  Exodus"  20 :  5.  This  is 
not  contradictory.  He,  while  claiming  that  they  suffered 
for  their  fathers'  sins,  says  the}'  also  suffered  for  their  own, 
and  putting  false  constructions  on  the  law,  Exodus  says, 
"of  them  that  hate  me."  Ezekiel  appeals  to  Dent.  24: 
16.  Therefore,  Ezekiel  is  the  same  as  Moses,  and  contrary 
to  false  interpretations.  They  base  their  instruction  on  the 
law,  and  so  always  enforce  it.  This  oneness  of  the  proph- 
ets with  the  law,  is  repeatedly  recognized  in  the  0.  T.,  as 
well  as  in  the  IST.  T.,  Is.  1  :  11-14.  The  prophet  here  is 
showing  the  worthlessness  of  the  ceremony,  and  does  not 
aim  at  the  abolition  of  the  ritual,  but  rebukes  their  heart- 
less formality,  joined  with  ungodly  living.  Sacrifices  be- 
came   unendurable  when   joined   with   lives  of  sin.       The 


e.jf~t  , X-t/~>  e^L-e^^ 


11 

prophets  were  divinely  commissioned  reformers,  not  of  the 
law,  but  of  the  people.  The  law  needed  no  correction. 
They  repeat  and  re-enact  the  law.  Allusions  to  it  abound 
everywhere,  and  all  their  instructions  are  based  upon  the 
law.  Is.  8  :  20,  refers  to  the  law  and  testimony.  Mai.  4  :  4. 
Though  no  direct  citations,  yet  as  we  see  allusions  are 
everywhere  found  in  the  prophets,  even  the  forms  of  ex- 
pression show  familiarity  with  the  law.  The  law  and  the 
prophets  are  combined  in  the  O.  T.,  e.  g.,  Zech.  7  :  12.  So 
in  the  N.  T.  we  find  the  expressions,  "  Moses  and  the 
prophets,"  "  the  law  and  the  prophets." 

From  the  preceding,  loe  see  that  the  prophet  is — 

1.  Favored  with  the  immediate  dislosure  of  the  divine 
will. 

2.  He  is  authorized  to  make  it  known. 

3.  Inspired  in  recording  and  teaching  it. 

We  now  come  to  consider,  with  additional  clearness,  not 
only  absolutely,  but  relatively,  their  position  in  the  theocracy 
and  in  the  great  scheme  of  divine  revelation. 

1.  As  to  certain  orders  the  question  arises.  How  do  the 
prophets  stand  related  to  other  contemporaneous  orders  of 
men  ?  We  inquire  in  the  general  scheme  of  divine  revela- 
tion. 

2.  As  to  other  subsequent  and  antecedent  modes  of 
divine  communication. 

Priests. — The  priests  were  a  sacred  order  of  men,  medi- 
ators between  God  and  man.  The  radical  difference  is — 
The  priests  acted  on  the  part  of  man  before  God  ;  the  proph- 
ets on  the  part  of  God  before  man.  The  priests  were  such 
by  hereditary  descent,  from  representative  tribes  and  fami- 
lies. The  levites  were  selected  as  representatives  for  the 
rest  of  the  people.  The  priests  were  an  organized  body,  with 
gradations  of  rank.  Levites,  the  priests,  and  then  High 
Prfest.  They  carried  the  principle  of  representation  to  its 
farthest  extent.  The  high-priest  was  highest  in  rank.  They 
w^ere  supported  by  a  legal  income,  from  the  people  in  whose 
behalf  they  acted.  In  other  ancient  nations,  as  Egypt,  the 
prophets  belonged  to  the  priesthood,  but  it  was  not  so  in 
Israel. 

The  prophets  were  without  any  regular  succession.  They 
had  no  organization  among  them ;  no  stipend.  They  were 
called  to  the  office  by  the  immediate  agency  of  the  Spirit  of 
God,  by  His  sovereign  pleasure.  They  might  be  taken  from 
any  tribe,  not  excepting  Levi,  e.  g.,  Samuel,  2  Chron.  20  :  14. 


12 

They  might  come  from  any  part  of  the  land,  even  from 
Galilee,  as  Nahura  and  Jonah,  notwithstanding  the  sneer: 
"  There  ariseth  no  prophet  out  of  Galilee  ;  "  John  7  :  52. 
They  might  and  did  come  Irom  any  rank.  Ro3'al  blood,  e.^.,. 
Isaiah,  Daniel,  Zephauiah.  Or  from  priestly  rank,-/Zecha- 
riah,  Jeremiah,  Ezekiel.  Or  from  the  most  obscure  herds- 
men, as  Amos.  They  might  be  taken  from  either  sex,  as 
Miriam  the  prophetess  Ex.  15  :  20 ;  Deborah,  Judges  4:4; 
Huldah,  2  Chron.  34:  22;  Anna,  Luke  2 :  26  ;  and  four 
daughters  of  Philip,  Acts  21:  9.  Their  descent  from  the 
prophets  was  not  essential,  nor  the  contrary,  2  Chron.  15  :  18. 
Azariah,  also  Jehu,  2  Chron.  19;  2  and  other  cases.  It  be- 
longed to  the  prophets  to  declare  the  will  of  God.  They 
were  valued  as  being  inspired  of  God.  The  priests  were  not 
usually  inspired,  their  province  being  to  offer  sacrifices  for 
the  people  before  God,  and  to  obtain  for  them  the  forgive- 
ness of  sins,  and  yet  in  consequence  of  the  mediatorial  char- 
actor  belonging  to  these  two  classes,  the  functions  sometimes 
overlapped.  The  priests  were  authoritative  expounders  of 
the  divine  will.  In  the  early  period  especially  was  this  true, 
as  Joshua  in  Num.  27 :  21 ;  Deut.  33  :  8-10.  Repeated  men- 
tion is  made  of  consultation,  I  Sam.  14  :  3  ;  I  Sam.  22  :  13  ; 
Judges  18  :  5.  ^Degenerate  Priests  asked  counsel  of  God  no 
doubt  in  imitation  of  true  method  of  procedure. 

While  the  prophets  were  permanent,  and  the  priests  not 
so  much  so,  yet  in  Ezra  2  :  63,  they  are  commanded  not  "to 
eat  of  the  most  holy  things  till  there  stood  up  a  priest  with 
Urim  and  Thummim."  And  in  John  11  :  51,  the  high-priest 
prophesied  of  Christ's  death.  In  regard  to  immediate  divine 
communication  there  is  this  distinction  :  the  prophet  received 
,his  knowledge  by  the  direct  illumination  of  the  Holy  Spirit,, 
while  the  priest  received  his  knowledge  from  Urim  and 
Thummim,  or  the  ephod  belonging  to  it.  The  difference 
between  them  may  be  illustrated  by  the  heathen  oracles  as 
opposed  to  augurs  who  consulted  omens  and  entrails  of 
animals.  Beside  the  supernatural  responses,  it  was  the  or- 
dinary province  of  the  priest  to  teach  the  law  to  the  people^ 
and  to  deliver  the  will  of  God  to  them  in  doubtful  cases,  Lev. 
10:  10;  Haggai  2:  11.  The  prophets  were  to  intercede  for 
the  people  only  by  the  free  offering  of  prayer;  the  priests  by 
symbolical  ritual.  Lev.  10 :  3 ;  Deut.  33:  10. 

Judges. — Another  sacred  order  of  men  were  the  judges 
— extraordinary  judges.  They,  like  prophets,  were  the  im- 
mediate representatives  of  God,  hence  they  were  called  to 


'^i..-«.^*<J^ 


yO^.,-^     /0-t-<-    o-^^    '—. 


/Tlx,^  [/-       ^r-'Vj.'t-^  -*-t)         ^— »'      Jv 


X)^-->^?  c^-~ 


Ca. 


<wy<^ 


^        rt-dUt-^^  \  /tu^-ySH^    «-'-••     ^-  f/-*"'"^ 


13 

their  office  by  the  direct  agency  of  the  Holy  Spirit.  They 
were  limited  to  no  particular  tribe,  family,  rank,  occupation, 
sex.  Deborah  was  a  judge  as  well  as  a  prophet' Judges  6  : 
4.  Like  the  prophets,  they  were  inspired,  were  under  the 
immediate  guidance  of  the  Holy  Spirit,  but  for  diiferent  pur- 
poses. They  were  not  to  teach,  but  to  rule.  They  were 
fitted  for  the  special  duties  of  their  office.  The  office  of 
judge  was  executive  and  administrative.  They  were  extra- 
ordinary magistrates  and  leaders  raised  up  by  God  himself 
in  time  of  special  need.  They  may  be  called  divinely  ap- 
pointed dictators.  The  prophets  were  divinely  inspired 
teachers,  or  expounders  of  fhe  will  of  God,  but  exercised 
none  of  the  functions  of  the  magistracv.  Their  aims  were 
not  political.  Their^words  are  not  to  be  viewed  in  a  political 
or  patriotic  aspect.  We  do  occasionally  find  them  confront- 
ing kings,  but  they  do  not  on  this  account  deserve  to  be  es- 
teemed as  tribunes  of  the  people  or  guardians  of  public 
liberty.  Elijah  came  into  repeated  conflicts  with  Ahab  ; 
Elisha  sent  a  j'outh  to  anoint  Jehu  as  king  of  Israel  and  de- 
stroyer of  the  house  of  Ahab.  Hosea  and  Isaiah  denounced 
the  dangerous  alliance  of  the  kings  with  Assyria  and  Egypt. 
•Jeremiah  was  also  against  Zedekiah.  In  all  these  cases  they^ 
acted  as  teachers  from  God,  not  as  politicians,  but  as  religious 
instructors.  They  did  not  seek  the  office,  and  were  not 
building  up  a  political  party;  they  were  not  demagogues. 
What  they  opposed  was  not  on  the  ground  of  impolicy,  but 
sin.  What  they  maintained  was  for  the  honor  and  the  law 
of  God.  We  must  bear  in  mind  that  the  government  of 
Israel  diftgred  from  all  others.  In  the  true  sense  it  was  a 
theocracy^ot  by  ecclesiastics,  by  priests,  but  by  God  him- 
self It  was  government  by  the  direct  manifestation  of  God's 
will.  He  gave  them  law,  appointed  their  rulers  ;  they  were 
his  vicegerents^and  hence  this  gave  a  religious  complexion 
to  all  the  aftairs  of  state.  The  idolatry  of  Ahab's  house  was 
.a  violation  of  the  constitution  of  Israel,  as  the  covenant  peo- 
ple of  God,  and  so  often  called  for  the  intervention  of  the 
prophets.  Alliances  with  heathen  nations  were  crimes 
against  the  government  of  Israel,  and  the  will  of  God.  The 
evils  which  the  prophets  predicted  were  held  up  as  the  just 
judgments  of  God.  When  the  prophets  were  consulted  by 
kings  and  rulers,  the  responses  were  not  dictated  by  policy, 
but  by  the  divine  will. 

While  the  prophets  were  such,  and  while  they  stand  side 
by  side  with  the  priests  and  judges,  and  had  their  own  proper 


14 

work,  yet  their  powers  were  limited  only  by  their  great  com- 
mission from  God.  Their  office  might  be  so  extended  as  to 
comprehend  all  the  others.  The  prophets  performed  any 
functions  that  the  occasion  might  demand.  So,  in  cases  of 
emergency,  they  might  act  either  as  priests,  judges  or  rulers. 
It  was  not  a  profance  intrusion  for  a  prophet  to  otter  sacri- 
fices, as  it  would  be  for  any  one  else,  e.  g.,  in  the  days  of  the 
degeneracy  of  Saul.  Here  the  prophets  assumed  the  func- 
tions of  priest.      Samuel,  though  not  a  priest,  yet  ottered 

;^: ,/     sacrifices  by  virtue  of  his  right  as  an  immediate  messenger 

, .  r  of  God.  So  also  of  Elijah  and  Elisha,  1  Sam.  13 :  8 ;  1  Kings 
18 :  30.  The  ordinary  officers  had  abdicated,  or  had  been 
,^  deposed.  Elijah  sacrificed  at  Carmel.  Bread  of  the  first- 
fruits  was  brought  to  Elisha,  which  he  was  commanded  to 
give  to  the  hungry  people,  2  Kings  4  :  42.  These  fruits  were 
due  to  the  priests.  The  people  resorted  to  Elisha  at  new- 
moons,  and  on  the  Sabbath,  etc.,  2  Kings  4:  23.  Samuel 
took  supreme  direction  over  the  commonwealth,  and  acting 
as  judge  anointed  Saul  king,  1  Sam.  7:  15.   He  subsequently 

''j'      deposed  him  and  appointed   David.     Ahijah   prophesies  to 
'*'«^^  Jeroboam,  1  Kings  11:  29.     Elijah  was  directed  to  anoint 

/S' '     Hazael  king  over  Syria,  and  Jehu  king  over  Israel,  1  Kings 
c^'j  19:  15,  16;  2  Kings  8:  12,  13.     Not  only  did  they  depose 

I  and  set  up  rulers  over  the  people  of  God,  but  over  heathen 

states  as  well,  being  the  ambassadors  of  that  God  who  is 
ruler  and  supreme  governor  of  the  universe. 
^  ,  It  only  remains  now  to  examine  the  position  of  the 
prophets  among  the  methods  of  divine  commiinication. 
There  is  a  growmg  nearness  and  fullness.^  There  is  a  dif- 
ference in  the  modes  of  God's  revelations  of  himself.  By 
the  first  method,  we  have  : 

1.  The  Theophany,  characteristic  of  the  patriarchal  period. 
God  made  himself  personally  known.  He  spoke  in  audible 
voice  to  Abraham  concerning  the  oflJering  up  of  his  son 
Isaac;  to  Jacob,  Abimelech  and  Laban  in  dreams.  He  ap- 
peared in  human  form  to  Abraham  in  the  plains  of  Mamre, 
face  to  face.  Then  God  needed  no  agent.  But  when  the 
flood  came,  and  the  destruction  of  Sodom  and  Gomorrah, 
God  himself  declared  it,  and  sent  them  out. 

2.  Frojphetic  Stage. — When  the  seed  of  the  patriarchs 
swelled  into  a  nation,  a  new  mode  of  revelation  was  needed 
and  supplied.  The  will  of  God  was  now  revealed  through 
prophets,  especially  Moses.  God  no  longer  stood  aloof  from 
and  out  of  connection  with  men,  so  to  speak.   Divine  virtue 


;'  /U^ 


Jjz. 


7 


rZjL 


^'Ai-'«-e— 


15 

was  now  made  resident  in  particular  men.  The  spirit 
descended  upon  them,  and  made  them  the  depositaries  of 
His  will ;  Amos  3  :  7,  "  He  revealeth  His  secrets  unto  His 
servants  the  prophets."  In  the  solemn  transactions  at  Sinai, 
when  the  covenant  of  God  was  to  be  made  between  Him 
and  His  people,  He  spoke  once  more  with  His  own  voice, 
but  all  further  communications  were  made  through  Moses, 
and  the  prophets  raised  up  like  to  him.  Miracles  were 
wrought,  and  revelations  made  through  them,  e.  g.,  the 
plagues  of  Egypt  were  sent  and  removed  at  the  bidding  of 
Moses.  So,  also,  the  Red  Sea  was  divided  at  the  uplifting 
of  his  rod.  At  his  word  the  manna  came  down  from  heaven, 
and  water  gushed  forth  from  the  flinty  rock  for  the  famish- 
ing people.  The  drought  came  and  disappeared  at  the  bid- 
ding of  Elijah.  Sennacherib  was  not  destroyed  until  Isaiah 
had  first  foretold  it.  This  second  mode  or  stage  of  revela- 
tion, while  an  advance  on  the  theophany,  was  not  the  ulti- 
mate and  highest,  for  Paul  says  in  1  Cor.  13 :  8-10,  "  But 
whether  there  be  prophecies,  they  shall  fail ;  whether  there 
be  tongues,  they  shall  cease ;  whether  there  be  knowledge, 
it  shall  vanish  away."  Thus  he  shows  that  prophecy  was 
preparatory  to  and  emblematic  of  the  future. 

3.  The  prophetic  idea  is  realized  in  two  forms;  a.  Indi- 
vidual ;  b.  TJniversal.  All  these  gifts,  etc.,  of  prophets  in 
the  O.  T.  are  but  types  of  better  things  to  come. 

a.  Individual.  The  prophetic  idea  found  its  consummation 
in  the  person  of  Christ.  He  was  the  prophet  of  God  in  the 
highest  sense,  Deut.  18  :  18  ;  Is.  42  :  1 ;  49 :  1 ;  61  :  1.  God 
no  longer  acts  remotely ;  He  no  longer  speaks  from  heaven, 
nor  through  His  servants,  but  comes  Himself  as  a  man  to 
instruct  and  bless  His  people.  The  prophets  were  thus 
types  of  Christ.  The  ladder  which  Jacob  saw  reaching 
down  from  heaven  to  earth,  is  thus  fully  realized. 

b.  Universal  realizations.  The  idea  of  the  prophets  was 
destined  also  to  be  universally  realized  in  the  entire  body 
of  the  people  of  God.  The  prophets  belonged  to  the  peo- 
ple. They  had  no  native  gifts  of  divination  ;  they  did  not 
exercise  their  gifts  for  their  own  benefit,  but  for  the  good 
of  the  people  at  large.  They  were  established  among  the 
people  for  the  people.  The  spirit  of  prophecy  belonged  not 
to  the  prophets  alone,  but  to  all  Israel,  but  was  restricted 
to  one  individual  at  first,  e.  g.,  Num.  11 :  29,  "  Enviest  thou 
for  my  sake  ?  Would  God  that  all  the  Lord's  people  were 
prophets,  and  that  the  Lord  would  put  His   spirit   upon 


<. 


16 

-them! "  When  Moses  desired  in  this  passage  that  all  the 
people  might  become  prophets,  he  expressed  what  he  be- 
held in  type  and  pledge,  which  was  yet  to  reach  its  final 
culmination.  The  ultimate  form  of  communication  is  not 
through  the  few,  but  when  Christ  shall  come  and  abide,  the 
Teacher  and  the  Sanctifier,  of  all  the  truly  regenerate. 
Joel  2 :  28,  predicts  "  the  day  when  the  spirit  of  God  shall 
be  poured  out  on  all  flesh."  Jer.  31  :  34,  "  And  they  shall 
teach  no  more  every  man  his  neighbour,  and  every  man  his 
ibrother,  saying,  Know  the  Lord:  for  they  shall  all  know  me, 
^from  the  least  of  them  unto  the  greatest  of  them,  saith  the 
Lord."  Then  shall  the  necessity  of  all  prophetic  instruc- 
tion be  superseded,  and  the  prophetic  order  itself  swallowed 
up  in  the  indwelling  of  the  Spirit,  in  each  and  every  be- 
liever. 

Different  Classification  Proposed.— A  somewhat  dif- 
ferent classification  has  been  proposed  by  some  correspond- 
ing to  the  three  leading  dispensations,  viz. :  the  Patriarchal, 
Mosaic  and  Christian.  This  was  the  classification  favored 
by  Dr.  Moore,  formerly  of  Richmond,  Va,,  now  dead,  in  his 
"  Prophets  of  the  Restoration."     (See  Commentary). 

1.  In  the  Patriarchal  the  form  of  divine  communication 
was  theophanic. 

2.  In  the  Mosaic,  theopneustic.    **«<^tk— .-^    K*,M^^^. 

3.  In  the  Christian,  theologic.  In  this,  the  will  of  God 
is  made  known  by  divine  writings,  the  living  Word.  The 
present  form  is  the  only  one  that  can  be  really  universal. 
The  prophets  in  this  form  meet  us  now,  not  in  prophetic 
ofiice,  but  in  the  prophetic  word.  The  next  will  be  the 
return  of  Christ,  and  the  completion  of  the  circle,  back  again 
to  the  theophanic,  when  "  the  pure  in  heart  shall  see  God," 
and  be  admitted  to  His  presence  in  heaven. 

Jf-^^iJ-r^  The^prophetic  ofiice  itself  is  divided  into  three  great  eras, 
corresponding  to  the  three  great  dispensations  to  which  they 
are  referred.  - 

1.  Theojihanic. — This  extends  from  Moses  to  Samuel. 
In  this  the  ofiice  was  rarely  filled.  There  was  no  regular 
succession  of  prophets. 

2.  Theopneustic— From  Samuel  to  Hosea.  This  is  the 
era  of  the  prophets  of  action,  who  were  mainly  occupied 
with  the  present,  and  so  left  but  few  writings  behind  them. 

3.  Theologic. — This  period  is  marked  by  inspired  «*oe. 
It  began  with  Hosea.  The  whole  period  of  phophecy  dur- 
ing this  era  looked  more  to  future  events.     All  the  books 


17 

were  written  during  this  period,  and  hence  it  is  called  the 
Tbeologic  era,  or  marked  revelation  of  truth.  They  turned 
away  from  what  had  gone  before.  The  office  marked  the 
mercy  of  God's  grace  to  men.  The  last  phase  culminated 
in  the  incarnation  of  the  Son  of  God.  He  assumed  our 
human  nature,  and  dwelling  among  us,  became  the  personal 
Word. 


II.  IHE  PROPHETIC  ORDER. 

The  law  of  Moses  contemplated  and  made  preparation 
for  the  prophets,  as  it  did  also  for  the  kings.  It  is  plain 
that,  though  coming  from  Moses,  the  scheme  of  divine 
communication  was  not  to  end  with  him,  but  it  was  to  be 
perpetuated  by  others  like  unto  him.  As  to  the  govern- 
ment, the  people  were  not  provided  with  kings  immediately 
after  Moses,  but  were  first  put  under  priests  ;  subsequently 
were  organized  under  judges;  and,  finally,  the  kingdom 
was  established.  So  of  the  prophetic  order,  it  was  contem- 
plated in  the  law,  but  dM  not  begin  at  once.  The  term 
^'  prophet "  was  general  at  first.  God  at  first  was  consulted 
through  the  priests.  The  prophets  appeared  only  sporadi- 
cally as  it  were.  Finally,  a  continuous  and  permanent  order 
was  created,  from  Samuel  onward,  as  kings  were  from  Saul 
and  David. 

A  "  prophet,"  in  its  v:ider  sense,  denotes  any  one  favored 
with  divine  communications.  In  Gen,  20  :  7,  Abraham  is 
called  a  prophet;  in  Ps.  105  :  15,  David  is  referred  to  as  a 
prophet :  "  Touch  not  mine  anointed,  and  do  my  prophets 
no  harm."     In  Acts  2  :  30,  David  is  again  called  prophet. 

In  the  technical  and  more  restricted  sense, the  teYva  "  prophet" 
belongs  to  those  not  only  invested  with  the  gift  of  prophecy, 
but  especially  to  those  who  were  invested  with  the  prophetic 
office.  A  distinction  is  made  between  donuni  propheticum 
and  munus  jpro-pheiicum.  In  an  official  sense,  David  was  not 
a  prophet,  but  a  king.  In  this  sense,  Moses  was  more  than 
a  prophet,  though  in  Hosea  12  :  13,  he  is  called  a  prophet. 
He  was  the  great  exemplar,  the  great  lawgiver  of  Israel. 

There  were  other  prophets  in  the  time  of  Moses.     In 
Ex.    15:  20;   Num.  12:  2,  Miriam  is  called  a  prophetess., 
Eldad  and  Medad,  and  the  seventy  elders  are  called  proph- 
ets, in  Num.  11  :  25,  26,     In  Judges  2 :  1,  probably  an  angel 
speaks,  yet  men  of  God  are  spoken  of  as  his  messengers, 


18 

e.  g.,  1  Sam.  2 :  27,  "And  there  came  a  man  of  God  unta 
Eli,"  etc.  So  in  Judges  (3  :  8,  men  of  God  are  spoken  of  as 
prophets.  The  prophetic  office,  however,  appears  in  its  full 
and  complete  form  for  the  tirst  time  in  the  time  of  Samuel,, 
Acts  3  :  24.  Before  the  time  of  Samuel  prophecy  was  rare,  as 
is  seen  from  1  Sam.  3:1.  "  The  word  of  the  Lord  was  prec- 
ious in  those  days,  there  was  no  open^isiyU;"  After  the 
time  of  Samuel,  though  rare,  the  office  wa&  regularly  trans- 
mitted, and- seems  never  to  have  been  entirely  suspended 
until  the  time  of  Malachi.  Samuel  was  the  tirst  real  prophet. 

Seer  and  Prophet. — The  opinion  has  been  pressed  by 
some  that  the  seer  possessed  the  gift  of  prophecy,  but  not 
^>2ii  the  office,  and  thus  was  distinguished  from  prophetsj^^who 
had  both  the  gift  and  the  office.  Some  say  it  implies  the 
office  as  well  as  the  gift,  and  the  Scriptures  give  the  name 
prophet  to  every  one  who  was  a  seer.  This  distinction  holds 
good,  according  to  the  derivation  of  the  words  seer  and 
prophet,  but  it  is  not  sustained  in  the  O.  T.  usage,  e.  g.,  1 
Sam.  9  :  9.  The  name  prophet  and  seer  are  both  given. 
The  words  are  used  as  synonymous.  Roeh,  seer,  was  applied 
to  Samuel  almost  exclusively.  The  original  word  for  prophet 
was  nabhi,  to  boil  up,  to  pour  forth  words,  but  the  function 
of  address  was  small.  The  people  consulted  them  princi- 
pally in  regard  to  the  future.  Moses  had  this  term  applied 
to  him,  because  he  taught ;  but  seer  was  the  usual  term  ap- 
plied to  Samuel.  After  the  change  noted  in  1  Sam.  9 :  9, 
the  word  prophet  was  revived,  and  became  the  standard.  In 
1  Chron.  29  :  29,  we  have  three  terms  for  prophet. 

The  Call  of  the  Prophets.— The  call  ot  the  Prophets 
'■''^  come  immediately  from  God  himself,  Amos  7:  15,  "Go, 

prophesy  unto  my  people  Israel."  Jer.  1:4,"  The  word  of 
the  Lord  came  unto  me  ;  "  Ezek.  chaps.  1  and  2,  The  charge 
laid  on  Isaiah  in  the  sixth  chapter  has  been  supposed  by  many 
to  be  his  original  call,  but  is  more  probably  a  re-investiture, 
designed  to  tit  him  for  a  new  and  special  work,  like  that  of 
John  in  Rev.  1  :  10 ;  or  Paul  in 'Acts  22:  17.  In  the  call 
of  prophets,  human  instrumentality  is  only  once  mentioned, 
and  that  was  in  the  case  of  anointing  Elisha  by  Elijah,  in 
1  Kings  19:  16.  In  the  19th  verse,  "  cast  his  mantle  upon 
him."  This  was  a  symbolic  act.  This  departure  from  the 
/ordinary  custom  was  peculiar.  The  prophets  then  had  to 
act  in  the  functions  of  the  theocracy.  The  absence  of  all 
allusion  to  human  agency  shows  that  prophets  probably  had 
no  rite  of  induction  into  office.     In  Deut.  34:  9,  Moses  laid 


^^  Li^^t^  a-^      /(C.      ^ 


^^w-Pt— ^ 


^>  •«  ->  ~3       ^      x_-fci      '^'*-*-(^ 


J<1 

19      y^^ 

his  hands  on  his  successor  Joshua,  to  show  the  impartation 
of  the  Spirit,  but  there  is  no  good  reason  for  supposing  there 
was  any  such  ceremony  in  the  line  of  the  prophets.  In  Ps. 
105 :  15,  the  term  "  anointed  "  occurs  parallel  with  the  term 
"prophet."  In  Is.  61 :  1,  the  same  term  is  used.  Anointing 
is  symbolical  of  the  Holy  Spirit,  and  hence  it  is  inferred  that 
unction  was  as  customary  in  the  installation  of  prophets  as 
of  kings.  The  only  case  where  it  is  spoken  of  or  com- 
manded, is  ill  1  Kings  19 :  16,  "  And  Elisha  *  *  *  shalt  thou  , 
anoint  to  be  prophet  in  thy  room."  But  in  this  case  there 
is  no  mention  of  its  actual  occurrence.  When  Elijah  was 
taken  up  into  heaven,  his  mantle  fell  upon  Elisha  as  a  symbol 
and  pledge,  that  a  double  portion  of  Elijah's  spirit  should 
rest  upon  him,  2  Kings  2:  lOr'^But  the  prophets  in  most 
cases  stood  in  no  such  relation  of  succession  as  Joshua  to 
Moses,  and  Elisha  tu  Elijah.  There  is  no  propriety  in  any 
such  inductions  to  office.  The  possession  of  the  spirit  of  God  < 
was  a  sufficient  induction. 

Age  of  the  Prophets. — The  priests  entered  upon  their 
work  atjijprecise  and  regulated  tune.  This  probably  was 
not  the  case  with  prophets,  called  at  God's  time.  The  only 
one  whose  age  is  especially  mentioned,  is  Ezekiel,  1:  1 — 30 
years.  It  is  here  insinuated  that  Ezekiel  began  to  prophesy 
when  thirty  years  old,  but  lie  was  a  priest,  and  this  may 
account  for  it.  Being  of  priesTIy  origin,  and  debarred  by 
the  captivity  from  entering  the  priesthood,  he  was  called  at 
the  same  age  as  in  the  priesthood.  He  is  the  only  one  whose 
age  is  mentioned  at  the  beginning.  Zechariah  was  called 
when"ayoi2ng  man,"  2:  4.  Samuel  wlien  "a  child."  1 
Sam.  3:  1,  "The  child  Samuel."  So  also  Jeremiah,  1:  6. 
"  Behold,  I  can  not  speak,  for  I  am  a  child."  Daniel  when 
a  child  or  youth,  for  a  different  term  is  used  in  the  Hebrew 
(Dan.  1 :  7.)'  From  the  great  length  of  Hosea's  ministry, 
60  years,  it  has  been  inferred  that  he  entered  upon  it  at  a 
very  early  age.  Haggai,  2:  3,  must  have  begun  his  pro- 
phetic work  when  advanced  in  life.  He  saw  the  temple  in 
its  glory. 

In  1  Sam.  10  :  5-10  we  read  of  a  "  company  of  prophets." 
The  "hill  of  God  "  was  probably  GibeahT^Tn  1  Sam.  19  : 
20,  another  company  at  Naioth  in  Ramah,  Samuel's  birth- 
place, is  mentioned.  Both  Saul  and  his  messengers  were 
overcome,  when  they  met  the  prophets,  and  they  prophesied 
also.  The  "  hill  of  God  "  may  have  been  so  called  because 
it  was  the  abode  of  these  prophets,  or  perhaps  because  they 


20 

were  passing  it.     Others  say  there  is  no  evidence  for  this. 
The  word  Naioth  means  habitations,  and  this  was  the  com- 
mon name  for  the  residence  of  the  prophets.^  In  the  Targum 
it  is  translated  "  schools  "  or  "  house  of  instruction."     In  2 
Kings  22:  14,  we  have  the  same  term,  college,"  whence  we 
obtam  the  expression  "  schools  of  the  prophets."    The  Bible 
terms  are  not  applicable  to  our  idea.    These  schools,  or  com- 
pany of  prophets,  are  not  heard  of  in  Judah  after  the  time 
of  Samuel.     In  2  Kings  22  :  14,  college  or  prophetic  school 
is  not  meant,  but  "  ward.'-i     Huldah,  the  prophetess,  lived  in 
the  lower  part  or  ward  of  the  city.     There  is  no  authority 
for  saying  these  companies  of  prophets  were  to  be  perma- 
nent.    They  were  establishmentSv  constructed  for  the  time 
and  place,  and  they  ceased  with  the  exigency  that  brought 
them  into  existence.     They  were  not  schools  for  instruction 
jto  train  men  for  the  prophetic  office,  but  they  were  bands  of 
men,  as  the  terra  implies,  already  invested   with  the  office,, 
>  and  with  a  power  sufficient  to  affect  all  coming  into  contact 
^with  them.     The  fact,  then,  would  appear  to  be  this:   that 
^  they  were  men  of  God  brought  together,  so  that  under  the 
^'  '  direction  of  Samuel  they  might  be  centers  of  reformation,  in 
■  the  midst  of  great  apostasy. 

Music. — As  music  was  mentioned  in  1  Sam.  10  :  5-10, 
it  has  been  argued  that  singing  formed  part  of  their  exer- 
cises.    That  music  was  taught  is  plausible,  and  it  has  been 
conjectured  that  thus  David   may  have  learned  to  become 
Z-L^tf^^'  the  s\veet  singer  of  Israel."     In  1  Chron.  25 :  1,  David  dis- 
"  tributed  the  service  of  song  among  the  Levites,  who  are 

spoken  of  as  prophets. 

Historians.— As  the  prophets  were  the  historiographers 
of  the  nation,  it  has  also  been  supposed  from  1  Chron.  29: 
29,  that  recording  the  history  of  God's  people  was  a  part  of 
the  work  of  the  prophets.    <^  cb+^-x..^^    *>^jt.<w— >^r.-v^  . 

Sons  of  the  Prophets.— It  has  been  su^yposed  that  "sons 
of  the  prophets  "  formed  an  analogous  company  in  Israel. 
In  the  history  of  Elijah  and  Elisha  we  have  frequent  men- 
tion of  the  sons  of  the  prophets,  e.g.,  Kings  4:  38;  6:1. 
These  sons  of  the  prophets  were  pupils  or  adherents  of  the 
prophets,  residing  in  considerable  numbers  at  times,  as  would 
appear  from  the  passages  above  cited. 

Maintenance  of  the  Prophets.— From  2  Kings  4 :  38- 
44  we  see  that,  though  not  monastic,  or  celibates,  yet  con- 
tributions were  made  for  their  maintenance.  There  were 
communities  at  Bethel,  2  Kings  2:3;  Jericho  and  Gilgal. 


"   xW^     A^LcY^-i    -^ 


r=-cu,*^«^    ^     L/*    u.A..<_^/C*-*v  <^rvO 


'^^/-'-••^W*-.-  <y~-r  U^  CL^A^j^,^ 


(jlTx^^    ov-v^V 


,./9  A>.'  > 


Two  of  these  places,  Bethel   and   Gil^al,  were  prominent 
seats  of  idolatrous  worship.     Perhaps  this  shows  reason  why 
the  prophets  intended   them  to  be  centers  of  Reformation, 
and  opposed  to  idolatry.     How  long  these  institutions  con- 
tinued is  not  known.     Amos  7  :  14,  is  the  only  place  where 
they  are  mentioned  after'the  time  of  Elisha.     He  says  "  I 
was  no  prophet,  neither  was  I  a  prophet's  son."     In  2  Kings 
9:  1,  Elisha  sent  one  of  them  to  anoint  Jehu.     The  sons  of 
the  prophets  were  sometimes  delegated  to  act  in  the  place  of    /  ^ 
a  prophet,  as  in  the  above  passage.     Some  were  inspired^ ^^^ 
though  not  all  of  them.     In  2  Kings  3:  5,  those  at  Bethel    '^^'^*^^' 
knew  and  told  Elisha  that  Elijah  would  be  taken  away.     Itj 
does   not  appear  that  the  prophets  were  ordinarily  taken  f  ^ 
from  these  institutions,  or  received  any  special  training  for ',    ^ 
their  work.     Elisha  was  trained  by  Eliiah,  but  this  was  a 
peculiar  case  av^j|,^,a^j;0,^^^xc£ption.     Absence  ofjraining 
does  not  exclude^Drovid^ential  preparation. 

Mode  of  Life. — Of  the  mode  of  life  of  the  prophets  little 
is  said.  Only  incidentally  is  it  alluded  to,  so  that  we  infer 
that  in  most  respects  it  was  like  that  of  other  men.  As  an 
appropriate  dress  for  their  work,  they  wore  a,  garment  of 
hair,  e.  g.^  in  ^ech.  13  :  4,  "  Neither  shall  they  wear  a  rough 
garment  to  deceive."  Is.  20:  2,  "Go  and  loose  the  sack- 
cloth from  off  thy  loins."  This  perhaps  is  the  same  referred 
to  in  2  Kings  1 :  8,  where  Elijah  is  called  a  "hairy  man." 
This  official  dress  was  the  mantle  which  Elijah  cast  upon 
Elisha.  This  was  not  \vorn  as  by  an  ascetic,  but  as  a  /''''**/'  ''?• 
mourner's  dress,  mourning  for  the  sins  of  the  people,  as  a- 
preacher  of  repentance,  Dan,  9 :  18  ;  Ezek.  24  :  18. 

Their  Homes. — The  prophets  usually  dwelt  in  their  own 
houses.  Some  of  them  were  married,  and  had  families — 
Isaiah  7:1,  Sanuiel/Ezekiel  ^4:  ^3.  Jeremiah  16  :  2,  w-^e 
forbidden  to  marryr  ^orae 'of  iliem  had  servants,  e.  g.,  Eli- 
jah had  Elisha  in  (Constant  attendance;  Elisha  had  Gehazi; 
Jeremiah  had  Barak. 

Inspiration. — As  to  inspiration  it  would  seem  to  have 
been  temporary,  e.  g.,  Saul  had  only  temporary  inspiration, 
1  Sam.  10:  10.  The  seventy  elders,  in  Num.  11:  25,  pro- 
phesied, but  did  not  add,  i.  e.,  they  did  not  continue  to 
prophesy.  Our  version  conveys  just  the  contrary,  "  proph- 
esied, and  did  not  cease."  Those  who  were  permanently 
in  the  prophetic  office,  seem  not  to  have  been  under  the 
permanent  influence  of  the  Spirit.  What  would  seem  to 
have  been  from  foresight,  they  only  knew  when  communi- 


^fs"-  '-W 


y*^*V 


22 

cated,   and   what  it  was.     This  was  the  case  with   Moses, 
Lev.  24:  12.     He  did  not  judge  until  the  will  of  the  Lord 
was  made  known.     So  in  the  case  of  Samuel,  his  own  pri- 
vate  thought  is  distinguished  from  that  of  God.     This  is 
shown  in  his  dealings  with  the  sons  of  Jesse,  1  Sam.  16  :  6,  7. 
God  told  him  the  right  one^Nathan  first  told  David   to 
Jhuild  the  house  of  the  Lord,  but  afferward  told  him  God  had 
''forbidden  it,  2  Sam.  7:  Sf  All  this  is  important  in  showing 
the  nature  of  prophetic  power.     They  knew  and  exercised, 
not  at  all  times,  but  as  God  told  therffto  speak.  Elisha  said, 
4/i>')    "  The  word  of  the  Lord  came  unto  them."  ^This  shows  the 
distinction  between  their  ordinary  and  inspired  condition. 
Hence  it  is  said  by  some  that  the  spirit  of  prophecy  is  inter- 
mittent,   in    the  way  of  transient  impression,  and  not  pro 
modum,  John  14  :  16,  17.     Some  think  the  inspiration  of  0. 
T.  prophets  is  thus  inferior  to  that  of  the  apostles.     From 
Num  12  :  6-8,  it  is  supposed  that  there  are  different  modes 
of  revelation.     The  circumstances  are   these:    Aaron    and 
Miriam  had  resisted  the  leadership  of  Moses.     At  this  time 
Moses  was  the  chief  organ  of  divine  communication.     The 
revelations  of  the  others  are  shown  to  bo,  from  their  inferi- 
ority of  character,  subordinate  to  his,  by  their  intrinsic  char- 
acter, and  by  the  way  they  were  made  known.     There  was 
no  sufficient  reason  for  believing  this  was  permanent.  When 
the  prophets  were  raised  up,  "  like  unto  Moses,"  why  should 
not  the  Lord  speak  to  them  as  to  Moses  ?     Deut.  34 :  10, 
refers  to  the  age  immediately  succeeding  Moses,  and  so  need 
not  be  applied  to  the  entire^condition.     Moses  beheld  the 
similitude  of  God,  and  spake  with  him  face  to  face.     If  the 
.   ■         former  passages  are  made   to   cover  the  period  of  all  the 
J  ^/•^^^       ]irophets,  it  does  not  confer  on  them  the  same  power  as  on 
»  y         Moses,  but  shows  they  are  thereby  only  inferior  to  Moses  in 
'^  *   '     -j-i  the  special  way  of  receiving  their  communications.     Moses 
,  c«^  '        stalked  with  God  face  to  face,  while  the  others  received  theirs 
'  only  by  signs,  visions,  etc. 

This  question  is  principally  important  only  as  it  relates 
to  the  state  of  mind  of  the  prophets  when  they  received 
their  message.  Hengstenberg  maintains  that  the  ordinary 
faculties  of  the  mind — consciousness,  understanding,  etc., — 
of  the  propliet  were  for  the  time  suspended,  and  only  the 
spiritual  faculties  awake ; — that  they  were  in  an  ecstastic 
state  when  they  prophesied.  It  is  true  that  this  was  the 
case  sometimes;  it  was  so  in  visions.  So  with  the  prophets, 
their  minds  were  completely  absorbed  in  what  they  were 


X«-w-ir>    ^<-*-r  >-<> 


*7,-V'       yC*^u-^   t.^.—  s.,^^     /->/  9-1  4.     *—  ^ 


xu^ — 7     '^^^^      ''^    ''^^ 


t^ 


e^ — ^"fcv 


^^^      cCT  T^^^"^-^^^ 


23 

^oing  to  pay,  or  rather  in  what  was  within  them.     Dan.  8  :     /o  -  <^< 

27,  "  And  I,  Daniel,  fainted,  and  was  sick  certain  days."  He 
was  physically  exhausted.     This  also  was  occasionally  the 
case  with  the  apostles,  as  Peter  was  in  a  trance  when  he  saw 
the  sheet  let  down  from  heaven,  Acts  10  :  10.     John  also,     ^ 
while  in  Patmos.     The  apostle  Paul  was  caught  up  into  the  ■  ^^^^- ' 
third  heaven,  2  Cor,  12:   2,  3.     It  cannot  be  argued  from 

these  that  the  prophets  always  received  their  impressions  in  /"U^  . 
this  way,  any  more  than  that  the  apostle^did.  Usually  t^y 
were  in  their  ordinary  state  of  mindj^^Some  impressions^are 
produced  by  their  writingsan  whicnuis  seenythat  all  their 
functions  were  at  work.  This  is  evident  from  the  fact  that 
their  peculiarities  of  style  are  brought  out  as  in  profane 
writers.  This  has  been  the  belief  of  the  church  and  the 
apostolic  fathers.    ^^    ^     c'c-^.^>    /s     r^^^-^C —  --<-a.^ . 

Inward  suggestion. — It  would  appear  from  the  scanty  hints 
on  this  subject  that,  diyin^t^ranittmcations  were  usually  by 
inward  suggestion^nd'iKese  mey  were  able  to  distinguish 
from  their  ordinar^ethougbtsjin  some  manner  which  we  can 
not  understand.     Triere\vere  also  other  ways. 

Audible  voice. — As  in  1  Sam.  3  :  4,  "  The  Lord  called 
Samuel,  and  he  answered,  Here  am  I."  Num.  7  :  8,  9,  Moses. 
At  the  baptism  of  Jesus,  Matt.  3:  17.  At  the  transfigura- 
tion, Matt.  17:  5.     Paul's  conversion,  Acts  9:  4.     John  12:     O-cAzx 

28,  29,  "  I  have  both  glorified  it,  and  will  glorify  it  again." 
Angels  were  sometimes  employed  to  communicate  to  the 

prophets,  as  in  Dan.  9  :  21,  "  Even  the  man  Gabriel,  whom 
I  had  seen  in  vision,"  etc.,  "touched  me." 

Visions. — Sometimes  these  announcements  wej^g;;;^?^^^® 
known  by  visions.  Some  writers  have  gone  to  the.extreme 
of  denying  that  the  p'rophet&Jiad  any  visions  at  all.  They 
claim  that  this  was  only  th^^rm  or  dress  in  which  they 
clothed  what  they  wished  to  say.  But  there  can  be  no 
doubt  but  that  visions  were  really  presented  to  their  minds 
as  they  record  them.  When  given  in  detail,  it  is  said  such  . 
minutife  would  not  remain.  These  are  more  frequent  iiisom^^^^^^_^  ^ 
late'r  prophets  than  in  others.  This  shows  viVidness.^Tv  is- 
ions  were  more  vivid  with  the  later  prophets,  e.  g.,  Ezekiel, 
Daniel  and  Zechariah  ;  also  Amos  7  ;  Is.  6  ;  Jer.  1.  Yis- 
ions  were,  1.  Of  sensible  objects,  as  when  Ezekiel  sees  the 
temple,  8:3;  11:  1.  2.  a.  Of  symbolic  objects  as  repr^^^^^ 
sentative  images  of  another  order  of  creation.  6.  (?f  as 
sacred  symbols  of  the  sanctuary,  e.  g.,  Ezekiel's  vision  of  the 
(cherubiii_  of  the  High  Priest ;  of  the  candlestick,  in  the  vision 


24 

^^^^  \^ 
of  Zachariah,  chaps.  3  and  4.  c.  Or  as  symbols  may  be 
natural  emblems,  as  in  Jeremiah's  vision,  1 :  13,  of  a  "  seeth- 
ing pot,"  i.  e.,  evils  which  were  to  come  upon  the  people. 
Also  Daniel's  visions  of  the  four  beasts,  Dan.  7.  3.  Visions 
of  supersensuous  beings.  God  appears  in  visions;  so  do 
angels.  Is.  6.        r 

Sometimes  the  prophets  sought  for  revelations  before 
they  were  given,  e.  g.,  Daniel  in  the  case  of  Nebuchadnez- 
zar's dream.  In  most  cases,  however,  revelations  were  un- 
solicited. Upon  one  occasion,  Elisha  asked  for  a  minstrel, 
2  Kings  3  :  15,  and  when  the  minstrel  played,  the  hand  of 
the  Lord  came  upon  him.  Ordinarily  no  external  aid  seems 
to  have  been  used,*Dan.  12  :  8;  2  Peter  12  :  lO.^The  proph- 
ets did  not  always  understand  the  meaning  of  what  was  re- 
vealed to  them.  In  Zech.  1:  9-19,  an  angel  interpreted  to 
Zechariah. 


CLASSIFICATION    OF   THE   PROPHETS. 

Before  entering  upon  the  subject  specifically,  it  may  be 
of  advantage  to  us  to  take  a  general  survey  of  the  classes 
and  groups  into  which  it  is  divided.  It  will  thus  prepare 
us  for  a  better  understanding  ofCjhe  wholej  -^  ;iU*/,'«-«-«  /a^. 

Number  of  Prophets. — There  are  preserved  in  the  0. 
T.  the  names  of  thirty-eight  prophets,  three  prophetesses, 
and  six  or  seven  others,  whose  names  are  not  given.  These 
are  but  a  small  proportion  of  the  whole  number.  The 
companies  of  prophets,  the  language  of  Scripture^^ows  to 
be  great  companies  gathered  at  the  centre  of^mfiuence. 
These  were  inspired  men  throughout  the  kingdom  for  mu- 
tual encouragement  and  teaching.  In  2  Kings  2 :  7-16,  we 
read  of  fifty  prophets,  or  fifty  men  of  the  sons  of  the  proph- 
ets at  Jericho.  In  1  Kings  18 :  4,  we  read  of  one  hundred 
prophets  being  saved  by  pious  Obadiah.  He  hid  them  in 
caves  from  the  persecutions  of  Jezebel.  There  were  also 
idolatrous  prophets,  e.  g.,  1  Kings  18  :  19,  we  find  the  proph- 
ets of  Baal,  450;  and  the  prophets  of  Astarte,  400,  who  ate 
'  at  Jezebel's  table.  If  so  many  were  employed  in  a  false 
religion,  why  not  at  least  an  equal  number  in  the  service  of 
the  true  religion  ?  We  find  <^^^  vague  expressions  during 
the  period  wdiere  more  are  named.  2  Chron.  24  :  19  ;  33  : 
18;  36:  15f»  ^These  inspired  men  oeiy  formed  the  perma- 


25 

nent  witnesses  of  God ;  they  supplied  the  place  of  ordinary 
teachers.  Only  the  more  prominent  are  mentioned  or  re- 
ferred to  in  the  sacred  records,  so  we  infer  there  were  not 
only  one  or  two  at  a  time,  but  scores  and  hundreds  in  every 
age,  even  when  not  named.  This  great  body  of  prophets 
who  were  the  depositories  of  God's  will,  have  been  variously 
classified 

CLASSIFICATION.— 1.  The  Anonymous  Prophets,  ^^ 
and  those^ mentioned. —  The  anonymous  were  by  far  the  ^^^^^^ 
greater  in  number  and  aggregate  influence.  All  were  alike 
in  inspiration  and  authority.  Both  those  whose  names  have 
been  given  and  those  whose  names  have  not  been  preserved, 
have  played  an  important  part  in  sacred  history,  but  those 
named  were  most  prominent,  hence  their  names  are  pre- 
served for  us  in  the  Bible. 

2.  Canonical  and  Extra-Canonical. — The  Canonical 
were  charged  with  the  teaching  of  God's  people  in  alTages^ 
and  accordingly  they  have  left  writings  which  have  been, 
recorded  in  the  sacred  book.  These  comprise  all  whose 
names  are  mentioned  as  authors  of  books  in  the  0.  T.,  and 
also  the  authors  of  Joshua,  Judges,  1  and  2  Samuel,  an3 T 

and  2  Kings,  which  by  credible  tradition  are  classed  among  ^.^^  au.^^ 
prophets.     The  Extra-Canonical  prophets  were  no  less  in-   <^  ^^.^^  4 
spired,  but  their  commission  was  to  their   contemporaries         — 
exclusively.     They  either  left  no  writings  at  all,  or  such  a& 
were  to  have  no  place  in  the  canon,  and  hence,  what  they 
communicated  was   not  intended  for  a  permanent   rule  of 
faith.     Elijah,  Elisha,  and  others,  who  were  Extra-Canon- 
ical, have  a  larger  place  in  the  books  than  those  whose 
works  have  been  preserved.     This  division  is  not  the  same 
as  the  former.     Some  that  were  not  Canonical  were  of  great 
influence,  and  even   second   to    none  others,  e.   9.,   Elijah. 
Some  of  the  anonymous  prophets  or  writers  were  authors 
of  historical  books  already  mentioned,  and  preserved  for  us 
in  the  sacred  canon. 

3.  The  Former  and  Latter  Prophets. — The^  Former  ^  C{/hjk 
prophets  were  authors  of  the  six  historical    books  already 
mentioned.     The  Latter  prophets  were  the  authors  of  the 
strictly  prophetical  books.     These  terms.  Former  and  Lat- 
ter, have  reference  not  to  the  time  oT  the  composition  of  the 

books,  but  are  due  simply  to  the  order  of  the  books  in  the 
Hebrew  canon.  The  Former  prophets  were  those  immedi- 
ately following  the  Pentatauch.  Judges  and  Samuel  were 
written  before  the  prophetic  books,  while  Kings  were  writ- 


.   oJ^  26 

ten  after.  The  Former  prophets  were  all  anonymous,  and 
by  unknown  authors,  except  Joshua.  ISTone  of  the  strictly 
prophetical  books,  so-called,  are  anonymous,  but  their  names 
are  found  either  in  the  books  themselves,  or  attached  to  the 
close.  The  reason  for  this  is  that  prophecy  requires  divine 
authentication  attached  to  the  person,  his  character  and  his- 
tory. It  was  essential  that  the  person  of  the  prophet  should 
be  known.  History  is  authenticated  by  being  proved  to  be 
a  true  narrative,  y  This  classification  does  not  embrace  such 
prophetical  works  as  are  found  in  other  parts  of  the  canon, 
e.  g.,  Lamentations  of  Jeremiah,  and  certain  Psalms,  such  as 
may  have  been  written  by  other  prophets.  The  book  of 
Daniel  stands  in  the  Hebrew  Bible,  not  among  the  prophet- 
ical books,  but  in  the  Hagiographa.  Some  say  it  was  be- 
cause the  book  of  Daniel  was  written  in  exile,  and  out  of 
the  Holy  Land,  that  it  was  excluded  from  the  prophecies, 
but  this  furnishes  no  sutlicient  reason,  for  the  same  is  true 
of  Ezekiel.  Others  allege  the  reason  to  be  that  the  collec- 
tion of  the  prophets  was  completed  before  the  book  of  Dan- 
iel was  written,  and  hence  it  found  its  place  in  the  later 
division.  This  is  based  on  two  false  assumptions.  1.  It  is 
claimed  that  the  book  of  Daniel  is  not  genuine,  not  written 
by  him,  but  is  of  a  later  date,  and  written  by  another  hand. 
2.  It  is  assumed  that  different  parts  of  the  canon  were  col- 
lected at  widely  different  periods  of  time,  instead  of  all  at 
once,  as  it  really  was.  The  true  reason  why  Daniel  is  found 
among  the  Hagiographa  is  that  Daniel  was  not  a  prophet 
in  the  strict  and  official  sense.  He  was  an  inspired 
man,  but  did  not  exercise  prophetic  ministry  among  the 
people,  as  Ezekiel  and  Jeremiah  and  Isaiah  did.  He  held  a 
political  station — prime  minister  at  Babylon.  The  character 
of  the  contents  of  this  book  justifies  us  in  classifying  it 
among  the  prophets,  in  our  present  classification.     ^ 

Turning  our  attention  to  the  Latter  prophets,  we  find 
they  may  be  classified  into  the  Major  arid^  Minor  prophets. 
This  has  reference  to  the  size  or  length,  and  not  to  the 
quality  or  rank.      f\^.    ^^<:iw-*-c    c-z^**-*^. 

A.  The  Major"  prophets  are  three:  Isaiah,  Jeremiah, 
Ezekiel ;  to  which,  for  reasons  already  assigned,  we  may 
join  Daniel,  though  it  is  not  so  long.  Properly  it  belongs 
to  an  intermediate  place  between  the  two  classes. 

B.  The  Minor  prophets  ave  twelve  in  numhev.  In  all  the 
ancient  catalogues  of  Scripture,  they  are  regarded  as  one, 
under  the  name  of  "  the  twelve,"  "  the  twelve  prophets." 


-  ih-^  -^-^-^^^^ 


JZm- 


r     '»-i     — ^ 


a<.*-*     r ' 


27 

On  account  of  their  brevity,  they  were  combined  for  con- 
venience, and  for  preserving  them  from  destruction. 
Though  thus  combined,  they  are  entirely  independent  in 
authority.  Their  arrangement  among  themselves  is,  for  the 
most  part,  chronological.  This  is  denied,  but  it  may  be 
said — 

a.  There  are  seven  out  of  the  twelve  books  whose  dates 
are  known,  and  they  stand  in  proper  chronological  order. 

b.  This  principle  determines  the  position  and  regular 
succession  in  other  parts  of  the  canon,  e.  g ,  in  the  Major 
prophets;  but  this  is  not  the  case  in  the  Hagiographa,  be- 
cause they  were  liturgical,  and  other  reasons  make  change 
in  them. 

e.  Tradition  favors  this.  Jerome  says  those  prophetical 
books  having  no  title  belong  to  the  reign  of  kings  named 
in  the  books  preceding  them. 

d.  There  is  nothing  in  the  books  themselves  to  show 
that  they  do  not  stand  in  chronological  order.  The  order 
is  determined  not  by  the  time  when  the  books  were  written, 
for  then  Hosea  would  come  after  Joel ;  nor  by  the  absolute 
time  of  the  beginning  of  each  prophet's  ministry,  for  then 
Jonah  would  precede  the  others,  2  Kings  14:  25;  but  the 
order  is  determined  by  the  beginning  of  that  portion  of 
their  ministry  covered  by  those  books  which  bear  their 
names. 

The  arrangement  of  the  Minor  prophets  among  them- 
selves, as  well  as  their  arrangement  in  relation  to  the  Major 
prophets,  differs  in  the  Septuagint  from  that  in  the  Hebrew 
canon.  In  the  Septuagint,  Hosea  is  followed  by  Amos, 
probably  because  both  relate  to  the  ten  tribes  of  Israel. 
After  them,  comes  Micah  in  the  Septuagint,  which  relates 
to  both  Israel  and  Judah,  In  the  other  cases  the  Hebrew 
order  is  retained.  It  seems  that  the  Septuagint  departed 
from  the  Hebrew  because  of  territorial  reasons,  boundary 
being  followed. 

The  Major  prophets,  being  the  larger  and  more  impor- 
tant, stand  first  in  order  in  the  Hebrew  Bible.  In  the 
Septuagint,  the  order  is  reversed,  perhaps  because  of  chron- 
ological reasons;  6y  perhaps  the  Minor  prophets,  because 
they  begin  with  Israel  and  end  with  Judah,  stand  first,  as 
the  Major  prophets  all  relate  to  Judah,  and  thus  all  the 
prophets  of  Judah  came  together.  Hosea,  the  first  of  the 
Minor  prophets,  began  before  Isaiah,  the  first  of  the  Major 
prophets.     Or  because  the   Major  prophets  all  belong   to 


28 

Judah,  and  so  correspond  with  the  end  of  the  Minor 
prophets. 

This  division  of  the  prophets  just  given,  into  Major  and 
Minor,  is  purely  external  and  formal.  It  does  not  affect 
the  authority  or  character.  There  is  more  breadth  and 
fulness  in  Micah  and  Zachariah,  and  ampler  instructions 
as  to  the  Messiah,  than  in  Jeremiah.    * 

Further  divisions  to  be  made  in  the  prophets  have  more 
vital  connection  with  the  nature  of  the  work,  and  the 
themes  on  which  they  respectively  dwell:  (1.)  Divisions  as 
to  the  sphere  of  labor,  and  the  tribes ;  (2.)  Periods  of  their 
ministry. 

4.  Division  according  to  sphere  of  labor.— The 
sphere  of  the  prophets'  labor  is  divided  into  the  prophets 
of  Judah,  and  the  prophets  of  Israel.  The  prophets  of 
Israel  are  Hosea,  Amos,  Jotiah ;  all  the  rest  are  prophets 
of  Judah.  The  book  of  Jonah  is  the  record  of  a  special 
mission  to  Nineveh,  but  is  mainlj'  designed  for  the  benefit 
of  the  covenant  people.^  The  distribution  of  the  prophets 
between  the  two  kingdoms  into  different  fields  of  labor,  has 
some  points  of  analogy  with  the  divisions  of  apostolic  labors 
to  the  circumcision  and  uncircumcision.  The  .e^(]sp£Lo^t^^ 
uncircumcision  was  committed  to  Paul,  yet  he^wTote  the 
Epistle  to  the  Hebrews.v  Peter  admitted  the  first  Gentile 
convert  into  the  church,  although  his  mission  was  to  the 
circumcision.  So  there  was  a  division  of  labor  in  the  O.  T. 
times.     But  we  must  remember  that  the  existence  of  distinct 

> kingdoms  was  in  itself  schismatic  and  sinful.  It  was  never 
recognized  as  lawful.  The  tribes  of  Israel  were  one,  and 
formed  the  one  chosen  people  of  God.  A  writing  came 
from  Elijah,  the  prophet  of  the  ten  tribes,  to  King  Jehoram 
of  Judah,  2  Chron.  21 :  12.  Nahum  was  taken  from  Israel 
to  labor  in  Judah.  Amos  from  Judah  to  Israel.  The 
prophets  extended  their  reformatory  work  over  both  king- 
doms. Thus  it  was  in  the  period  we  are  now  discussing. 
Hosea  and  Amos  occasionally  addressed  themselves  to 
Judah.  Isaiah  and  Micah  sometimes  have  regard  to  Israel:, 
dthough  they  were  prophets  of  Judah. 

5.  Division  by  Periods-— The  prophets  may  again  be 
divided  with  reference  to  the  periods  to  which  they  be- 
longed,  the  Assyrian   and   Chaldean.     The  design   of  the 

I  prophets  is  to  teach  the  lessons  of  the  schism,  etc.,  and  to 

^   record  the  judgment  (Assyrio-Babylonish  judgment)  of  God 

for  the  good  of  the  church.     The  work  of  judgment  exhib- 


X        flji-T  O  AxK-f^-^     -j___ 


..^<^  <:- 


c^^   ^ 


jU^i^  XPi^    (j-^^K^^     ^<f^<^^^- >      r^^Lc^fJlj^^-^J^    ^^^tA- 


1C        C^^ 


/Cv,'  LkjU/-^*-*-^ 


29 

ited  the  forbearance  of  God,  and  gave  the  people  time  for 
repentance.  Idolatry  required  a  violent  corrective.  In  the 
fulfillment  of  ancient  threatenings  of  the  law  of  Moses,  this 
great  empire  of  Asia  was  raised  up  for  punishment.  In  the 
successive  stages  we  see  God's  mercy  in  giving  opportunity 
for  repentance.  The  empire  of  Assyria  was  raised  up,  and 
succeeded  in  overthrowing  the  ten  tribes,  the  stronger  but 
more  sinful  of  the  two.  This  empire  was  not  permitted  to 
overthrow  Judah,  the  weaker.  The  warning  thus  given  to 
Judah  was  ineffectual.  Having  disregarded  it,  Babylon  was 
erected,  and  they  were  given  into  its  power.  Judah  was  car- 
ried into  captivity,  and  held  therein  until  the  time  of  Cyrus, 
when  it  was  restored.  The  lessons  of  prophecy  corresponded 
to  the  necessities  of  the  people  at  the  time,  and  reflect  the 
spiritual  wants  of  the  people  at  that  particular  time.  Proph- 
ets were  raised  up  at  each  successive  stage  of  this  severe  but 
salutary  lesson.  The  wants  of  the  time  are  determined  :  1. 
By  the  condition  of  the  people.  2.  By  God's  purposes  re-  j"^ 
specting  them.  These  different  epochs  define  the  various  ' 
prophetic  periods.     Of  these  periods,  the  first  is  : 

A.  The  Assyrian  period,  embracing  the  prophets  prior  to, 
and  contemporary  with,  the  Assyrian  invasion,  which  over- 
threw Israel  and  threatened  Judah.  To  this  period  belong 
eight  prophets,  one  half  of  the  whole  number.  Three  be- 
long to  Israel,  Ilosea,  Amos,  Jonah.  Five  to  Judah,  Joel, 
Obadiah,  Isaiah,  Micah,  Nahum. 

B.  The  Chaldean  period,  embracing  the  prophets  prior  to, 
or  contained  within,  the  period  of  the  Babylonish  invasion 
under  Nebuchadnezzar,  by  which  Judah  was  led  captive. 
To  this  period  belong  three,  Jeremiah,  Habakkuk,  Zeph- 
aniah. 

C.  The  Period  of  Exile,  during  which  Judah  was  in  the 

land  of  oppressors.      To   this   period    belong   Daniel   and         _^j^,. 
Ezekiel.  iKly  Csy^^^^lf"'^ 

D.  The   Period  of  Restoration,  from  ^Cyrus  to^thc  N.   T. 
To  this  period  belong  Haggai,  Zechariah,  Malachi. 

(L)  I.  Typical  Messianic.  (■_>.)  II.  Properly  Messianic. 


A.  Implicit.  B.  Explicit. 

Jonah,  i.  I. 


jar>-i»<^^^  /fs   JU-<- .  ^-  Nahum,  ii.  J.        (A.)  Periods.         (B.)  Person. 

T^      }  /  0        c-  ' ~'' '    Isaiah,  i. 

'       •^'^ ^^' (a.)   Negative,  (b.)  Positive.  Micah. 

a.    Ohadiah,  i.  a.    Hosea,  i. Ij  Jeremiah,  iii. 

*.    Habakliuk,  ii.    d.    Amos, ii.  j  Daniel,  ii. 

Zachariah,  iv. 
f.  Joel.  i.  ~)       Malachi. 

«.  Zephaniah,  ii. 
6.  EzekieJ,  iii. 
c.  Haggai,  iv. 


30 

6.  Division,  into  Messianic  and  Non-Messianic. — 

The  prophets  may  still  further  be  divided  with  reference  to- 
their  attitude  coucerning  the  comins;  of  Christ,  and  the 
function  they  were  to  perform  in  preparation  for  his  com- 
ing, a.  The  Non-Messianic,  which  were  onlj'  tyj^ically  or 
indirectly  Messianic.  6.  The  Messianic,  or  directly  and 
properly  Messianic, 

(1.)  The  Non-Messianic  prophets  did  not  direct  their 
thoughts  to  the  remote  future,  but  confined  themselves  to 
the  immediate  wants  of  the  people,  The}^  comprise  nearly 
all  who  precede  the  period  of  written  prophecy,  i.  f.,  from 
Samuel  to  Hosea.  They  are  restricted  almost  exclusively 
to  the  needs  of  the  people  and  the  time  in  which  they  lived. 
They  reclaimed  the  people  from  apostasy,  made  disclosures, 
and  urged  the  people  to  'i<^lhei^.  toGjtKl^jbi^^j  as  a  rule,  say 
nothing  of  the  coming  Messiah.^  During  this  period  we  find 
only  the  most  scanty  predictions  of  Christ,  2  Sam.  7:  12- 
16.  There  were  only  enough  of  this  kind  to  keep  alive  the 
Messianic  hope  of  the  people,  and  to  preserve  their  faith 
from  extermination.  The  teaching  was  mostly  by  types, y 
sufficient  for  the  times.  It  is'  not  until  the  lessons  of  the 
types  are  adequately  set  forth,  that  the  Messianic  prophecy 
^  ^C^^  becomes  prominent.  Yet  every  promise,  even  of  temporal 
'-^"^  good,  under  the  old  covenant,  foreshadowed  to  them  better 
things  for  the  future,ya  greater  spiritual  good.  The  pre- 
dictions of  this  period  still  have  a  mediate  reference  to  the 
Messiah.  Acts  3:  24,  "Yea,  and  all  the  prophets  from 
Samuel  and  those  that  follow  after,  as  many  as  have  spoken, 
have  likewise  foretold  of  these  days,"  is  therefore  true  in 
typical  import. 

(2.)  The  Messianic  prophets  embrace  all  from  Hosea 

^      onward  who  were  writers  of  prophecy.  ^Thoac  of-  Canaan^ 

J^it^^^ot  onl}'  w^rote  concerning  the  present  wants  of  the  people, 

but  also  for  the  needs  of  God's  people  for  all  time  to  come. 

In  these,  the  doctrine  of  the  Messiah  becomes  very  promi- 

'  nent,  and  yet  in  treating  this  theme  there  is  no  dull,  life- 

:  less  uniformity  on  this  part  of  the  prophets.     In  treating  of 

^the  Messiah,  the  substance,  character,  and  amount  of  their 

/teaching  are  all  difierent.     They  do  not  develop  on  all  sides 

[  the  doctrine  of  Christ,^but  they  make  their  approaches  to 

this  theme  from  different  standpoints,  exhibit  different  as- 

/  pects  of  it,  and  with  different  degrees  of  fullness.     But  tliis 

divergence  shows  no  discrepancy.     It  is  possible  to  gather 

the  whole  up  into  a  higher  unity.     They  are  not  only  bar- 


-'-t^-tO- 


-^      /Vt  ^cr^-*- 


.a^-<_ 


-^^^^---^      .^— ^-TVT^ 


0-c  a-c-^ 


-^.-a-e^     y^-^  A^     y 


31 

monious,  but  they  are  mutually  self-supporting,  and  are  sup-  <- 
plementary  to  each   other.     Whether  such  a  combination 
was  possible  before   Christ   appeared,  or  was   fully  under- 
.    ^,  stood,  is  difficult  to  say.     However,  it  is  plain  that  all  these  i 
W*"'*^  divirre  representations  do  find  their  counterpart  in  the  Lord  i 
Jesus  Christ.     In  Christ  all   the   enigmas  of  prophecy  are 
solved,  and  we  see   the  consistency  of  what   the   prophets 
wrote  concerning  him. 

Division  according  to  Implicit  or  Explicit  Disclos- 
ure concerning  Christ. — These  sixteen  prophetical  books 
may  be  further  classified  in_respect  to  their  manner  of  dis- 
closure concerning  Christ.  This  manner  may  be  divided 
and  the  prophets  viewed  as  Implicitly  Messianic,  and  Ex- 
plicitly Messianic,  a.  Implicitly  Messianic  furnished  a  link 
between  the  prophets  of  this  and  the  former  period.  They 
do  not  in  express  terms  speak  of  that  which  is  strictly  Mes- 
sianic, yet  their  predictions  obviously  stand  in  closer  con- 
nection with  the  Messianic  prophets  than  the  unwritten 
types  do.  b.  The  Explicitly  Messianic  make  Christ  the 
direct  theme  of  prophecy.  A.  Of  the  Implicitly  Messi- 
anic or  transition  prophets,  there  are  only  two,  Jonah  and 
Nahum.  They  were  not  contemporaries,  yet  they  belonged 
to  the  Assyrian  period,  Jonah  in  Israel,  and  Nahum  in 
Judah.  The  theme  of  both  was  the  purpose  of  God  with 
respect  to  Nineveh,  the  capital  of  Ass3^ria,  the  prominent 
foe  of  God's  people.  These  two  prophets  make  entirely 
diverse  revelations  concerning  the  fate  of  Ninevah^the  com- 
mon foe  of  both  nations.  They  appear  at  different  times, 
and  present  Messianic  lessons,  from  different  sides. 

a.  Jonah,  the  sphere  of  whose  work  lay  mainly  in  the 
ten  tribes,  in  the  time  of  prosperity  under  Jeroboam,  was 
sent  to  prophesy  in  Nineveh,  the  capital  city  of  Assryia, 
Jonah  4:  ll.  This  city  was  selected  rather  than  some 
other,  because  it  was  then  the  great  hostile  power  which 
threatened  Israel.  Jonah's  prophecy  had  a  good  efi'ect. 
By  hearkening  to  his  message  the  city  was  spared.  The 
contrast  is,  that  Israel  is  obs_tiiiate,  and  hastening  on  to  de-  ^ro-t>^^^- 
struction,  while  Nineveh,  the  heathen  enemy,  is  saved,  Jon. 
4:  11.  Jonah  had  preached  a  long  time  to  Israel,  and 
they  did  not  repent.  He  went  and  preached  \\\  Nineveh, 
audit  repented  at  once,  and  was  saved.  The  great  typical 
lesson  is  that  the  gospel  shall  one  day  be  preached  to  the 
Gentiles,  and. they  sE^aW  hear  it,  while  God's  ancient  cov-.^ 
enant  people  should  be  cast  off.     The  great  foe  of  Israel 


32 

was  spared  to  be  its  overthrow.  But  the  time  had  not  yet 
'<3ome  for  an  actual  change.  God's  purposes  were  not  yet 
ripe.  Therefore  Assyria  was  not  then  substituted  for  Israel. 
Assyria  still  continued  heathen,  and  Israel  the  favored  peo- 
ple of  God.  The  Gentiles  should  not  only  hear  the  gospel, 
but  obey  it,  while  Israel  should  be  cast  off,  and  deprived 
'  u^tJh<^<i^  the  religion  of  their  fathers.  It  was  typical  of  what 
should  transpire  when  Christ  came.  "^ 

b.  The  message  of  jVahum  was  for  Judah,  which  was 
not  to  be  overthrown -by ^^A^yria  as  Israel  was.  Nahum, 
therefore,  predicts  the^^reservation  of  the  people  of  God. 
It  is  not  the  development  of  a  Messianic  prophecy,  but  this 
may  be  inferred.  This  disastrous  overthrow  of  Assyria 
stands  as  a  type  of  the  overthrow  of  all  God's  enemies,  the 
safety  of  God's  people,  and  the  judgments  against  an  un- 
godly world.  These  are  totally  different,  and  yet  the  same. 
.  If  we  put  them  into  contrast,  according  to  Jonah,  Israel 
is  cut  off";  while  according  to  Nahum  Israel  is  saved,  and 
the  heathen  cut  off'. 

B.  The  rest  of  the  prophetic  books  are  Explicitly 
Messianic, — they  teach  of  Christ  in  express  terms.  Here, 
again,  we  find  a  great  variety  of  aspects,  far  greater  than 
before.  As  to  the  character  of  the  Messianic  period,  we 
may  view  it  as  comprising  two  classes,  (a.)  Those  which 
treat  of  the  Messianic  period  itself.  (6.)  Those  which,  in 
addition  to  that,  speak  of  the  Messiah's  person.  /The  one 
exhibits  a  negative  view  of  the  Messianic  period  in  the 
light  of  deliverance  from  present  and  future  evils ;  Mihe 
other  develops  the  positive  character.  /The  former  declare 
what  the  Messianic  period  is  not.  *^The  latter  what  it  is. 
A  future  which  stood  in  no  sort  of  relation  to  the  present, 
could  not  be  understood  by  the  people,  but  if  so  related 
that  the  lesson  may  become  comparatively  easy,  then  we 
must  make  the  present  the  point  of  departure.  It  is  thus 
we  obtain  our  knowledge  of  spiritual  things — by  our  own 
consciousness,  negative  and  positive.  Thus  we  get  an  idea 
of  God  from  a  knowledge  of  ourselves :  first  by  denying  to 
Him  all  the  imperfections  which  we  find  in  ourselves;  sec- 
ond, by  ascribing  to  Him  all  the  perfections  of  what  is 
good.  So  the  prophets  do. '/  Some  deny  to  that  glorious 
period  the  evils  of  the  present.  Y Others  positively  prophesy 
blessings  and  benefits  on  that  time. 

(A.)  Messianic  Periods.    Negative  and  Positive.  ^  (a.);- 
'7  In  the  negative^  Obadiah   belongs  to  the  Assyrian    period  ; 


^. 


"Z<-«_fr^ 


-6  ,    ^ 


=     7- 
6 


^.^^  c^    t^-,^    -^--^'    "^-y   ^^ 


38 

Ilabakkuk  to  the  Chaklean.  Both  btlonged  to  Judah. 
Botli  direct  their  prophecy  to  difterent  yet  related  themes. 

a.  Obadiah  belonged  to  the  earlier  portion  of  prophecy, 
and  selected  Edoni,  a  small  JQeijdiboring  state,  as  the  repre- 
sentative of  the" enemies  ofjfG®^  ^The  burden  of  O.  is  the 
downfall  of  Edom.  He  reaches  into  Messianic  times,  and 
]3rodi^cts  that  every  enemy  of  God  shall  find  its  downfall. 
The  book  ends  with  the  declaration,  ':  The  Kingdom  shall 
be  the  Lord's. "v  This  offers  another  opportunity  for  incul- 
cating the  same  lesson  in  a  more  impressive  form,  which 
occurred  in  the  Chaldean  [)eriod,  i.  e.,  the  universality  of 
His  kingdom.  ^^^ 

h.  Ilahakkakm  t\\&  C\\'S^diQi\\\  period.  A  far  more  form- 
idable foe  than  Edom  had  arisen.  The  great  empire  of 
Babylon  was  terrible.  It  gave  a  conception  of  the  possible 
combination  which,  might  be  arrayed  against  the  people  of 
God.  It  presente^a  spectacle  of  universal  empire,  ruling 
almost  the  whole  world.  It  was  given  to  Habakkuk  to 
predict  the  overthrow  of  this  huge  empire,  and*  'deduce 
from  it  the  same  lesson  Obadiah  had  done,  the  universality 
of  God's  kingdom  as  opposed  to  all  others.  ^Hab.  2 :  ^4, 
''^For  the  earth  shall  be  filled  with  the  knowledge  of  the 
glory  of  the  Lord,  as  the  waters  cover  the  sea."  This  truth 
could  insure  the  downfall  of  Babylon,  though  now  at  the 
height  of  its  power. 

b./ The  remaining  six  prophets  are  positively/  Messianic, 
not  only  as  speaking  of  this  period  as  one  of  deliverance, 
but  in  a  positive  sense.  They  are  Joel,  Zephaniah,  Ezekiel, 
Haggai,  of  Judah;  Hosea  and  Amos,  of  Israel.  They  de- 
lineate in  positive  aspect  the  ac_tual  benefits  of  the  Messi- 
anic period,  yet  here  also  is  there  vai'iety  in  the  mode  of 
presentation,    f^^^  x«...>.<  <5^    c*^^ —  g-^.^  /  ^  ^ — . 

a.  Hosea  takes  no  note  of  anything  but  the  fortunes  of 
God's  covenant  people,  and  of  the  Gentile  nations"  merely 
as  executioners  of  what  comes  upon  God's  people,  without_^t- —  ^^^j 
any  reference  to  what  shall  become  of  them  themselves.  He^^'^^ 
was  sent  to  prophesy  to  the  ten  tribes'^iortly  before  they 
were  to  be  overthrown  by  Assyria.  He  was  to  assure  the 
■despondent  pious  of  the  glorious  future  awaiting  God's  peo- 
ple. The  Messianic  teaching  in  Hosea  has  four  points  :  1. 
The  f|v^rof  God  snail  be  restored  forever.  2.  The  unity 
qf^the  people  of  Gotl  under  one  head.  No  such  disastrous 
schism  as  at  present  exists  shall  divide  the  nation.  3.  Im- 
mense multiplicity  (|f  the  people  of  God.     4.  Their  return. 


p4<.^4-2> 


iiA»        ^        fl    f^  CJ^        ^ 


34 

They  shall  be  regathered  out  of  the  dispersion,  so  threat- 
ening, and  be  brought  back  to  the  Lord's  land. 

h.  Ezekiel,  sent  to  Juclah  when  in  exile,  develops  still 
more  fully  and  minutely  the  blessings  which  the  people 
vvould  enjoy.  He  adopts  the  symbols  of  the  old  economy^ 
and  pushes  them  to  greater  length  than  Hosea  did.  Ezekiel 
de^ribes  iri  addition  to  the  return,  and  in  minute  details 
the  fresh  partition  of  lands  among  the  people,  the  rebuild- 
ing and  measurements  of  the  temple,  and  restoration  of  the 
Levitical  cerenionials.  This  is  only  in  a  symbolic  and  em- 
blematic sense.  The  theocracy, ^which  seemed  to  be  in 
ruins,  was  to  be  restored  after  the  same  general  pattern  as 
before,  but  on  a  much  larger  scale.^  He  refers  also  to  the 
destiny  awaiting  their  heathen  foes,  now  exulting  over 
Israel's  downfall  and  Judah's  captivity.  He  declares  they 
shall  fall  before  the  people  of  God.  There  is  no  mention 
'7 that  the  Gentiles  shall  be  partakers  of  the  blessings  of  God's 
people.   ■* 

c.  Haggai  comes  after  the  exile  and  stands  on  substan- 
tially the  same  platform  as  Ezekiel,  although  he  seems  tO' 
be  partially  paving  the  way  for  the  extension  of  the  good 
news  of  the  kingdom  to  the  Gentiles.  The  government  of 
Judah  shall  be  protected.^  W hate v^jv^ay  jedsh ,^  God's 
p_eople  shall  be  saved.  The  result 'is-  statedin  Haggai  2: 
7,  "  And  I  will  shake  all  nations,  and  the  desire  of  all  na- 
tions shall  come :  and  I  will  till  this  house  with  glory,  saith 
the  Lord  of  hosts."  The  "  desire  of  all  nations  "  is  not  a 
personal  designation  of  the  Messiah,  as  satisfying  the  long- 
ings of  mankind.  It  does  not  mean  Messiah,  as  many  have 
explained  it.  This  view  is  true  from  various  considerations, 
being  supported  from  the  prophet's  own  understanding  of 
the  passage.  According  to  grammatical  principles  the  "  de- 
sire "  of  all  nations  is  a  collective,  feminine  singular.  The 
temple  seemed  poor  in  comparison  with  Solomon's,  which 
preceded  it,  but  all  the  treasures  of  the  nations  shall  be 
brought  to  adorn  and  beautify  the  Lord's  house.  Haggai 
d^s  not  say  persons  of  the  Gentiles  should  be  brought 
into  the  kingdom  of  God,  but  their  noblest  possessions,-, 
He  does  not  say  whether  they  are  to  be  voluntarily  brought, 
or  wrested  from  their  unwilling  hands.  This  is  not  ex- 
plicitly declared,  yet  all  suspense  and  doubt  are  removed 
by  th^  three  remaining  ones,  who  each  unambiguously 
affirm  that  the  Gentiles^  shall  share  in  the  blessings  of  the 
Messiah's  kingdom.  T^his  is  set  forth  by  each  in  different 
aspects.  ^ 


^^  ^-^ 


[aZ       'Xp'-t       <-4_-o    /fyv^/v^^ 


^'   -tt*-. 


<«. 


^    i;Lo->~^      ''^^ 


^ 


r. 


^^ 


^-cr 


/^     (^u-^^ 


35 

d.  Amos  speaks  of  the  incorporation  of  the  Gentiles  into 
the  kingdom  of  God,  as  the  result  of  their  spiritual  subjuga- 
tfon  by  Israel,  9 :  12,  "  That  they  may  possess  the  remnant 
of  Edom^and  of  all   the   heathen,  which  are  called   by  my 
name,  saith  the  Lord  that  doeth  this."     That  the  Gentiles, 
like  Israel,  were  to  be  called  by  the  "Lord's  name,"  implies 
that  they  are  to  come  into  the  same  relation  with  God  as 
His  people.    This  is  the  res^iilt  of  conquest  by  Israel.    Active  i 
propagation  of  the  gospel  proceeding  from  the  heart  of  the  !  "-^ 
Christian   church.     !So  David   must  be   built  up  as  of  old.  ' 
There  must  be  a  Spiritual  people.     The   Christian   church   , 
must  be  built  up  and  owe  its  existence  to  the  Jewish  church.  "^ 
This  was  in  part  the  case.     The  founders  of  the  Christian 
church  were  Jev»'s. 

c.  Zephaniah,  on  the  other  hand,  declares   the   Gentiles, 
like  Israel,  are  to  be  puritied  by  divine  judgments,  Zeph. 
2  :  11  ;  3  :  8,  9.     According  to  Zephaniah,  God's  providen- 
tial judgments  are  to  be  the  agents  in   l)ringing  about  the*"^ 
blessing. 

/.  Joel  2j_  28.  makes  no  mention  of  any  active  extension     a^^^^B: 
or  propagation  of^^God's  kingdom   by  those  included  in  it,  «(—  <^  (Im^. 
nor  of  the   eftjec^^^^^otrs  providences  in   breaking  down 
obstacles,%ut  iic'^reiers  rh-^lely  to  the  outpouring  of  the        • 
Spirit  of  God,  this  being  thex^i^lv  agency  employed  in  the 
work.     This  is  in   accordance  wnhN^Iis  great  promise,  "  I 
will  ]»our  out  my  spirit  upon  all  flesh." 

(B  )  Person  of  the  Messiah. — The  last  class  of  Messi- 
anic prophets  are  those  who  make  revelations,  not  only  con- 
cerning the  character  of  the  Messianic  period,  but  also  con- 
cerning the  person  of  the  Messiah.  This  class  embraces  the 
six  remaining  prophets,  a]]_of  whom  bekmg  to  Judah.  The 
Personal  prophets  are  Isjiiah^  Micah,  Jeremiah,  Daniel,  Zech- 
ariah,  and  Malachi.  There  is  a  double  reason  for  confining 
these  explicit  disclosures  concerning  Messiah's  person  to 
Judah.  First,  because  the  kingdom  of  the  ten  tribes  was 
not  to  survive,  as  the  kingdom  of  Judah  should,  till  the 
advent  of  the  Messiah.  It  wasdestroyed  by  Assyria,  and 
never  be  revived  again.  It  <Ava«-+e^e /superfluous,  there- 
fore, to  supply  them  with  marks  of  the  coming  Messiah. 
Second,  the  great  body  of  the  truly  pious,  and  that  in  which 
the  proper  succession  of  the  covenant  people  lay,  was  in 
Judah.  They  greatly  outnumber  the  prophecies  of  Israel, 
and  the  disclosures  made  to  Judah  far  surpass  those  made 
to   Israel.     So,   also.    Messianic   disclosures   were   limited. 


86 

These  six  prophets,  who  make  distinct  mention  of  the  per- 
son of  the  Messiah,  are  distributed  through  all  four  of  the 
prophetic  periods.  There  are  two  in  the  Assyrian  period  ; 
two  in  the  period  of  Restoration  ;  and  one  each  in  the  Chal- 
dean and  Exile  periods.  Isaiah  and  Micah  belong  to  the 
Assyrian;  Jeremiah,  Chaldean;  Daniel,  Exile;  Zechariah  \ 
and  Malachi,  Restoration.  /^  (t,  /f^tfi*^  7  (^  tZc-^/ 

a.  Jeremiah  makes   the   most  scanty  revelation  of  the 

person  of  the  Messiah.     His   period  was  the  downfall  of 

Judah.     He  predicts  the  Messiah  as  the  righteous  king,  in 

(j^^contrast  with  the  degeneiate~monarch  of  his  own  da3^     He 

^(A/tf^x^  to  restore^not  only  his  people,  but  all  things  to  his  will. 

'  h.  Micah  adds  the  Messiah  shall  be  not  only  a  virtuous 

king  of  David's  ancient  race,  but  a_divine  monarch,  and  an 

effectual  defense  and   protection  against  all  foes,  however 

powerful. 

c.  Daniel  contrasts  Christ's  kingdom  with  the  utmost 
potency  with  the  greatest  kingdoms  of  the  world.  He  thus 
carries  the  teachings  of  the  Messiah  to  the  greatest  extent. 
In  symbol,  he  represents  the  kingdoms  of  the  world  as 
brutal,  figured  by  beasts  of  uncommon  kinds;  on  the  other 
hand,  he  represents  the  Messiah  as  the  Son  of  Man,  7  :  13.  ^ 
•  d.  Isaiah  adds  to  what  has  thus  far  been  set  forth,  his 

prophetic  office  as  teacher  of  the  nations,  and  the  fact  of  his 
vicarious  sacrifice  for  sin  is  set  forth  most  clearly  by  this 
prince  of  the  prophets. 

e.  ZecJiariah  combines  with  his  kingl}'  office  that  of  his 
priestly  office,  making  him  a  priest  upon  his  throne,  as  well 
as  the  Good  Shepherd  disowned  by  his  flock,  thus  repre- 
senting the  sufferings  he  should  endure  as  a  priest. 

/.  Malachi  predicts  the  Messiah  as  a  judge,  refining  and 
purifying  by  the  fires  of  his  justice,  separating  the  righteous 
from  the  wicked. 

All  of  these  prophets  except  Jeremiah  present  special 
yiA'-*^  marks  of  identification,  marks  by  which-fe^  may  be  known 
when  he  comes.  Isaiah  foretells  his  birth  from  a  virgin 
mother,  and  his  ministry  in  Galilee.  Micah  foretells  his 
birth  in  Bethlehem.  Daniel  mentions  the  time  of  his  ap- 
pearing. It  should  be  at  the  expiration  of  the  seventy 
weeks.  Zechariah  speaks  of  his  riding  into  Jerusalem  upon 
an  ass.  Malachi,  his  being  preceded  by  a  forerunner,  or 
one  who  should  "  come  in  the  spirit  and  power  of  Elias,"  as 
we  read  it  elsewhere. 


A»*"  "    a.*-—      •-— »       i-''*"^ 


^       SJ  c>^^,^         ac^      t,^       OjLc      ^CJ~U7Cj      ^    \<n) 


37 

[Various  passages  quoted  or  used  in  support  ot  our 
present  "  Division  of  Propiiets."  From  the  Minor  proph- 
ets :  Hosea  1:  10,  11;  3:  5.  Joel  2:  28-32.  Araos  9: 
11-15.  Obadiah  1:  31.  Mieah  4:  1-3;  5:  2.  Hab.  2: 
14.  Zeph.  2  :  11  ;  3  :  8,  9.  Ilau'.  2  :  6,  7.  Zech.  6  :  12, 
13;  9:  9;  13:  17.  Mai.  3:  1-3;  4:  5.  From  the  Major 
prophets :  Is.  7  :  14-16  ;  9  :  1-7  ;  53 :  1-12.  Jer.  33  : 
15-17.  Ezek.  chs.  38,  39,  40-48.  Dan.  2  :  44-45  ;  9  : 
24-27.] 


ASSYRIAN     PERIOD. 

I.— PROPHETS  OF  THE  KINGDOM  OF  ISRAEL. 

They  should  not  be  taken  at  random,  for  there  is  order 
here.  The}'  must  not  be  massed  together,  nor  isolated,  so 
tlTat  the  connection  ma}'  be  lost.  'I'he}'  were  part  of  the 
divine  scheme(/a*sj(^'tem  of  training-  to  which  the  Israelites 
were  subjectecf,  and  v/ere  conceived  in  order.  The  minis- 
try of  each  particular  prophet  fills  its  approprite  place  in 
the  era  to  which  he  belongs.  The  complete  study  of  the 
propliets  embraces: 

1.  Each  book  i>ijts  own  individual  character,  and  abso- 
lute amount  of  propn'ecy  which  it  contains. 

2.  In  its  relation  to  its  own  group  or  period.  The 
functions  which  belong  to  it  individually  and  how  all  work 
together.  «-^  ».-<:-<-*— ^  f)-c^K^     ^t    ^-fi^c 

3.  Relation  of  the  mission  of  each  period  to  the  grand 
system  of  prophetic  teaching  which  embraces  all  the  proph- 

ets.  "  ^€  ^«-^ —  1  ^  ^*i*-*-^^^ 

4  Relation  of  the  work  of  preparation  ^considered  as  a 
whole  to  tlie  entire  scheme  of  training  to  which  Israel  was 
subjected  under  the  whole  O.  T.,  for  this  preparation  by 
the  medium  of  the  prophets  is  only  a  part  in  a  greater 
whole,  a.  Legal  preparation  by  Laws  of  Moses,  b.  Prov-  '^'*^'*'*'^ 
idential  preparation  by  the  history  of  the  people  in  the  his- 
torical books — negative  and  positive,  c.  Individual  pre- 
paration: the  subjective  preparation  in  the  poetical  books, 
the  religious  experiences  of  inspired  and  sanctified  men^ 
their  inward  and  outward  trials  which  have  their  bearing 
upon  the  Son  of  Man. 

We  begin  with  the  consideration  of  the  prophets  of 
Israel,  because  : 


38 

(1.)  This  is  probably  the  chonok)gical  order.  Although 
the  prophets  of  Israel  are  in  general  synchronous  with  the 
first  periods  of  Judah,  yet  Hosea,  the  first  prophet  of 
Israel,  began  before  Joel,  the  first  prophet  of  Judah. 

(2)  It  enables  us  to  complete  tha  prophets  of  one  king- 
xlom  before  beginning  theothers.  ^  *-      i^l  *^  '*f  ^^'^ 

(3.)  The  future  disclosures  made  to  Israel,  as  well  as 
the  revelations  concerning  the  Messiah,  are  less  full  and 
clear  than  those  granted  to  the  prophets  of  Judah,  and 
thus  there  is  nrpgress.  In  order  to  understand  the  whole 
character^?  tliei?^  Tviinistries  we  must  look  at  the  provi- 
/  dential  circumstances  which  determined  their  char- 
acter. 

I.  Intrinsic  character  of  the  kwgdom.  and  the  domestic  and 
foreign  relations  of  Israel. 

a.  It  was  inherently  sinful  in  character,  being  founded 
on  schism  and  apostasy,  leaving  the  true  worship  of  God  in 
Jerusalem  for  the  worship  of  false  gods  in  Bethel  and  Dan. 
The  very  existence  of  this  kingdom  was  a  crime  against 
God.  The  perpetuity  of  the  kingdom  involves  this  twofold 
guilt.         ^'    <*>^<,c:r  i3,-wt  -Ma*-. —  cji^o 

b.  There  was  universal  corruption.  ^1)  The  kings  uni- 
versall}^  were  wicked  from  a  scriptural  point  of  view.  In 
Judah  some  were  good.  (2)  The  abandonment,  by  the 
people,  of  the  true  worship  of  God,  followed  by  awful  sins 
and  violence,  which  are  rebuked  by  the  pr(>phets,  in  both 
princes  and  people.  One  of  the  fruits  of  this  is  to  be  found 
in  the  fact  that  there  were  was  no  regular  hereditary  suc- 
cession to  the  throne,  but  many  usurpations  and  regicides 
and  interregnums.  Four  out  of  seven  kings  during  the 
ministry  of  this  period  were  murdered,  and  only  two  trans- 
mitted the  crown  to  their  descendants,  and  this  for  one 
generation.  There  were  repeated  civil  wars,  and  two  pe- 
riods of  anarchy,  during  which  no  monarch  sat  upon  the 
throne  for  several  years.  /This  ¥eenis  a  necessary  inference 
from  the  history,  though  not  expressly  statecj|  The  ten 
tribes  having  thus  cut  themselves  off  from  the  people  of 
God  and  his  divinely  appointed  worship,  and  having  be- 
come more  opposite  to  the  character  of  God's  chosen  peo- 
ple, the  question  arises.  How  will  God  treat  them  and  deal 

/with  them?  The  book  of  Chronicles  omits  the  history  of 
the  ten  tribes  altogether,  as  not  belonging  to  the  theocratic 
history  of  the  kingdom  of  God  at  all,  and  confines  itself  to 
Judah. 


>-srf?    .<:<t^'   A-»vt-^ 


^""^  f»^^>--fi.4^>^         J^^^n-^^C-^Th^-^-p.^-^.J-        ^ 


-«^-*-<_  . 


^    </-^-^  ^  ^ 


39 

II.   Purpose  of  God  respectlna  it. 

a.  His  tqrbearance  hitherto  is  shown  by  preserving  it 
for  nearly  t\vo  hundred  years  in  a  moderate  state  of  peace 
and  prosperity.  The  schism  began  with  the  revolt  of  Jero- 
boam I ,  B.  C.  975_;  death  of  Jeroboam  II.,  B.  C.  784; 
shortly  before  which  the  latter  period  begins  with  the 
period  of  the  pro[>hecy  of  Ilosea, 

b.  God's  favor  is  shown  by  interi'upting  the  coarse  of 
degradation  from  Jeroboam  to  Ahab,  by:  (1)  Ministries  of 
Elijah  and  Elisha.  (2)  After  Ahab  by  placing  otr  the 
tlirone  the  princes  of  Jehu.  Jehu  was  made  king,  884 
B.  C.  The  first  century~of  the  schism,  or,  more  exactly, 
the  first  90  years  from  the  original  revolt  of  Jeroboam  to 
the  fall  of  the  house  of  Ahab,  was  one  of  growing  corrup- 
tion, until  Ahab  and  his  heathen  wife  renounced  the  wor- 
ship of  God  entirely  for  the  heathen  gods.  This  process 
of  degradation  was  broken  off  by  placing  Jehu  on  the 
throne.  The  preparation  for  this  was  madefy  the  period 
of  Elijah  and  Elisha,  whose  ministry  extended  to  Joash, 
the  grandson  of  Jehu,  and^/mder  Jehu  there  was  a  zealous 
reform,  for  which  he  was  commended  by  God.^  Although 
the  golden  calves  were  still  retain ed,*'{rehu  was  of  marked 
ability,  and  the  princes  remained  for  four  reigns,  upward 
of  a  century,  as  God  had  promised  to  Jehu,  2  Kings  10: 
50.  Under  the  reign  of  these  |)rinces  there  was  prosperity 
to  Israel,  and  deliverance  from  their  foreign  oppressors, 
and  victory  over  them.  Under  Jeroboam  II.  there  w-as  an 
•extension  of  the  kingdom  to  the  limits  ^reached  by  Solomon, 
2  Kings  14 :  25.        "  ^<^^^t:  o^-rv^ 

c.  The  raisjjig  up  of  prophets  to  labor  among  them  for 
their  admonition  and  salvation,  and  to  show  that  they  were 
not  yet  to  be  cast  off,  combined  ministries  of  Ilosea,  Amos, 
.Jonah,  besides  others,  as  Oded,  2  Chron.  28:  9,  and  many 
more...,.  All  these  measures  failed  to  effect  any  thorough 
reform  of  the  people  of  God  at  large,  and  the  period  of  for- 
bearance was  drawing  to  a  close,  and  was  to  be  followed  by 
one  of  judgment.  The  term  of  the  house  of  Jehu  was 
nearly  at  an  end;  his  third  descendant,  Jeroboam  II.,  had 
nearly  reached  the  end  of  his  reign.  His  successor,  Zacha- 
riah,  w^as  to  reign  only  six  months.  The  great  Assyrian 
power  (B.  C.  721)  was  to  overthrow  Israel,  capture  Samaria, 
and  take  the  people  into  captivity. 

Nature  of  their  Ministry.— The  chaj-acter  of  the  peo- 
ple and  the  designs  of   God  respecting  them  are  the  main 


40 

elements  that  determine  their  necessities  and  show  the  na- 
ture of  the  ministry.  This  ministry  was  not  to  be  exer- 
cised by  a  single  individual.  Even  as  our  Lord  sent  out 
his  disciples  two  by  two,  both  for  mutual  aid  and  counten- 
ance, as  v.'ell  as  that  in  the  mouths  of  two  or  three  wit- 
nesses his  word  should  be  established,  so  here  the  prophets 
were  to  supplement  each  other,  to  seize  the  truth  on  differ- 
ent sides,  to  teach  distinct  though  related  lessons.  In  re- 
gard^ to  Hosea,  Amos,  and  Jonah,  there  was  not  the  full 
amount  of  instruction  in  any  one  of  them,  but  in  the  com- 
bination of  the  lessons  which  they  severally  teach  and  in 
regarding  them  altogether  as  one  united  ministry.  Yet  we 
must  not  lose  sight  of  their  individual  peculiarities.  We 
must  show  their  close  connection,  and  how  each  had  its 
own  distinctive  mission  to  fultil,  but  all  harmonize  and  co- 
operate in  the  accomplishment  of  the  common  end.  It  is 
apparent  that  a  people  so  given  to  sin,  and  in  the  prospect 
of  judgment,  needed  : 

1.  A  rirhnsiry  of  rebuke  and  denunciation.  This  is  a  charac- 
teristic of  these  three  prophets,  and  is  in  marked  contrast 
with  the Otl«»e^ prophets  of  Judah.  This  denunciation  and 
rebuke  is  administered  by  Hosja  directly,  Jonah  indirectly, 
Amos  in  both  ways.  Hosea  and  Amos  performed  their 
direct  work  by  threatening  in  so  many  terms  the  complete 
destruction  of  the  kingdom,  and  foretelling  the  captivity  and 
rejection  of  the  mass  of  the  people,  and  this  occupies  the 
bulk  of  these  books,  only  a  few  verses  containing  a  promise 
of  mercy.  Amos  threatens  the  overthrow  of  many  nations 
around  Israel  who  are  less  guilty  than  Israel,  while  as  to  the 
great  power,  Assyria,  which  was  around  Israel,  he_says  not 
a,word,  leaving  it  to  be  inferred  that  it  is  to  finish  the  mis- 
sion of  destroying  Israel.  Jonah  also  shows  indirect  proof  of 
the  same  fact.  The  Ninevites  are  less  obdurate  than  Israel,, 
and  the  actual  destruction  ot  Nineveh  is  postponed.  Yet  the 
promises  of  God  are  not  to  be  frustrated,  mercy  was  in  store 
for  them  and  for  the  world,  for  which  the  judgment  was  to 
be  a  means  to  an  end.  Ko  promises  whatever  of  the  proxi- 
mate future  are  given  to  Israel,  nothing  to  break  the  full 
force  of  the  impending  judgment,  so  that  this  judgment 
might  be  averted.  For  the  present  all  is  dark,  but  there  is 
a  brighter  prospect  beyond,  after  the  work  of  judgment  shall 
be  accomplished.  -^     ''"^-<^     ivy^^-y.-j/KA- 

2.  With  an  entire  absence  of  all  promises  for  the  pres- 
ent, they   nevertheless  point  forward,  to    Messianic  blessings. 


C    /JU.JZ.       rV^^'^^t*-,      r  ^       h-^r\^ 


^ 


^M^.^^^^^       /UJU^ 


Nothing  is  said  about  the  person  of  the  IVnessiah,  but  only 
about  the  Messianic  period,  which  is  ditferenV  from  the  con- 
temporaneous prophets  of  Judah,  e.  g.,  Isaitm  and  Micah. 
/'There  the  person  of  Messiah  is  treated  ofj\a)  j.n  a  more 
obscure  form,  sufticient  for  present  purpose  to  comfort  them  ; 
(b)  not  the  same  necessity  to  give  marks  to  a  kingdom  which 
was  to  end  long  before  the  advent  of  the  Messiah.  For 
similar  reasons,  the  Messianic  period  is  not  largely  and  fully 
dwelt  upon  by  these  prophets  of  Israel.  The}'  make  a  con- 
trast between  the  evils  of  the  present,  and  the  glories  of  the 
future. 

1.  The  attitudes  and  revelations  of  the  prophets  are  dif-  ^^i^^ 
ferent.     Ilosea  and  Amos  are  explicit,  use  express  terms,     ^'**' 
JoiTah  implicit,  by  actions  which  foreshadow  the  future. 

2.  There  is  a  difference  in  the  extent  of  the  revelations 
themselves  respecting  the  Messianic  period.  Ilosea  tells 
only  of  the  blessings  to  Israel,  Jonali  of  the  calling  of  the 
Gentiles,  and  Amos  speaks  of  both.  He  unites  with  Hosea 
in  announcing  that  the  destruction  of  the  kingdom  is  a  nec- 
essary antecedent  to  the  fulfilment  of  their  hopes.  That 
they  shall  be  returned  to  God  by  these,  and  be  reunited  to 
Judah,  and  then  the  blessing  shall  come.  A.mos,  with  Jonah, 
tells  of  the  future  calling  of  the  Gentiles,  but  in  a  different 
way,  and  different  aspect.  Amos  foretells  the  spiritual  sub- 
jugation of  the  hea*:hen.  by  a  power  from  Israel.  Jonah 
treats  of  the  preaching  of  the  Gospel  to  all  nations,  and 
embraced  by  them  voluntarily,  while  Israel  remains  im- 
penitent and  unbelieving.  The  calling  of  the  Gentiles  is 
implicitly  connected  by  Jonah  with  the  rejection  of  the 
Jews.K  From  the  N.  T.  we  see  that  both  were  fulfiled. 

3.  Personal  Relations. — Knowledge  on  this  matter  is 
scanty.  The  only  thing  mentioned  of  Hosea  is  the  name  of 
his  father.  The  residence  and  occupation  of  Amos  is  given. 
The  residence  and  father  of  Jonah. 

4.  Citizenship. — Hosea  and  Jonah  belong  to  the  King- 
dom of  Israel.  Amos  lived  in  Judah,  but  ministered  to 
Israel.  It  is  not  stated  concerning  Hosea,  but  is  inferred 
from  knowledge  concerning  the  others. 

5.  Scene  of  their  Minisiry. — Hosea  in  the  ten  tribes :  no 
particular  place  mentioned.  Amos  in  Bethel,  7  :  18.  Jonah 
in  Nineveh. 

6.  Their  writings. — Hosea  a  resume  or  abstract  of  a  long 
ministry.  Jonah  and  Amos  record  a  single  brief  mission 
which  in  the  case  of  Amos  was  a  mission  from  Israel  to 


42 

Judahj/    It  may  have  been  the  whole  of  his  prophetic  career, 
but  in  the  case  of  Jonah  it  was  not,  2  Kings  14:  25. 

Messianic  teaching. — The  prophets  of  Israel  do  not  ad- 
vance much  on  the  promises  made  to  David,  but  thej^  are 
reiterated  and  re-enforced,  expanded  in  the  caseof  Judali. 

7-    Theme. — Hosea    exclusively   treats   of  the    dut}'    and 
destin}'  of  the  covenant  people.     Amos  relates  botli  to  the 
covenant  people  and  Gentile  nations  ;  Jonah  exclusively  to 
a  particular  Gentile  nation. 
j^*^^    8.  Form  of  the   Prophecies. — Hosea  and  Jonah  symbolic 
jfty^        '*^actions;  Amos  symbolic  visions. 
jr^"^  ^.  All  are  recou'mzed  and  referred  to  in  t^ie  N.  T.  Hosea 

^^  in  Rom.  9  :  25  ;  1  Pet.  2  :  10.     Amos,  James  in  Acts  15  :  16. 

Jonah  by  our  Lord,  Matt.  12:  39-4]. 


HOSEA.     B.  C.  784-724. 

PERSON  AND  BOOK. 

Name  means  salvation  ;  from  which  we  may  perhaps 
infer  that  he  was  from  pious  parents.  It  is  the  original  name 
of  Joshua,  Num.  13  :  8,  16.  Also,  the  name  of  the  last  king 
of  Israel,  2  Kings  15:  30.  He  was  the  son  of  Beeri,  the 
mention  of  whom  does  not  prove  him  to  have  been  a  person 
of  distinction,  nor  a  prophet,  according  to  the  Rabbins,  who 
say  that  whenever  the  name  of  the  father  of  the  prophet  is 
given,  the  father  also  was  a  prophet.  It  is  simply  the  orien- 
tal mode  of  supplying  the  lack  of  family  names;  called  so  to 
distinguisii  him  from  others  of  the  same  name. 

It  is  probable  that,  like  most  of  the  other  prophets,  he 
was  a  native  of  Israel,  (a.)  If  not  we  should  expect  it  to  be 
expressly  mentioned,  as  in  the  case  of  Amos.  (6.)  The 
places  mentioned  in  Hosea  belong  to  the  ten  tribes,  and 
the  events  belong  to  the  history  of  the  ten  tribes,  (c.)  Es- 
pecially (7  :  5)  "our  king,"  and  such  expressions  as  "the 
land  "  (1 :  2)  "  I  have  seen  "  (6  :  10).  These  indicate  a  knowl- 
edge of  the  land. 

Some  have  urged  that  there  are  unusual  forms  in  the 
book  which  betray  the  northern  idiom,  but  not  enough  is 
known  of  the  Hebrew  dialects  to  warrant  such  a  statement. 

Some  have  objected  to  the  view  of  the  prophet's  belong- 
ing to  the  ten  tribes  ;  that  the  title  of  the  book  indicates  that 


2L,  ^-o  _    ^.^-^.^^  ^    c^  -f.^.^-  ^  ^  rci^^ 


«— «3  (2..-«--^  t^\^  '>^--? 


M^ 


.-<— o  V 


cttT^ 


43  ^  ^  ---^ 

he  was  of  Judab,  because  ho  names  tbe  kings  of  Judab,  in 

whose  reigns  he  prophesied.     The  kings  of  Judab  are  meu- 

tionect.in  full,  while  of  tbe  kings  of  Israel,  only  Jeroboam  is    ^^'^'^^  t- 

mentioned.     Tbe  explanation  of  this  is  not  that  be  lived  in 

Judab,  but  that  he  did  not  recognize  tbe  right  of  tbe  schism 

of  Israel,  and  that  the  king  of  tbe  bouse  of  Judab  was  tbe 

only  lawful  king.     This  is  shown  by  other  passages,  8:  4, 

*••  They  have  set  up  kings,  but   not  by  me;  "   and  in  3:  5, 

they  are  to  come  back  under  tbe  rule  of  Judab.     To  these 

kings  of  Judab,  be  adds  tbe   name  of  Jeroboam,  king  of 

Israel,  for  a  double  reason,     (a.)  To  indicate   more  exactly    C^u^*^- 

the  beginning  of  bis  ministry.     ITzziab's  reign  lasted  until 

26  years  after  the  death  of  Jeroboam,  but  it  was  in  that  part 

of  Uzziab's  reign  when  Jeroboam  was  still  living,  that  he 

began  his  ministry.     (6.)  Because  God  by  His  providence 

gave  a  certain  kind  of  sanction  to  Jeroboam  as  one  of  tbe 

princes  of  Jehu,  mde  2  Kings  14  :  25-27,  "  He  saved  them  by    ^ 

Jeroboam  tbe  son  of  Joash."  '"^         *^ 

Ewald  bas  a  kind  of  intermediate  theory,  viz. :  that  the 
,  prophet  at  first  belonged  to  Israel,  but  on  account  of  opposi- 
tion, be  removed  to  Judab.     This  is  only  imaginative. 

Marriage — As  to  the  account  of  tbe  prophet's  marriage, 
from  ancient  times  interpreters  have  been  divided.  Was 
his  fViitbless  wife  an  allegory  or  a  fact  ?  In  either  case  it  was 
certainly  symbolical  of  the  Lord's  relation  to  His  erring  peo- 
ple.    It  is  improbable  that  it  was  a  literal  occurrence,  for 

1.  God  would  not  have  commanded  a  hoi}'  prophet  to 
form  such  a  connection.  (Hengstenb«rg)  though  it  is  not  a 
command  to  form  a  sinful  connectiouy  as  some  have  main- 
tained, yet  it  was  certainly  a  revolting  one,  would  subject 
him  to  an  endless  amount  of  scandal,  and  thus  destroy  his 
influence. 

2.  The  law  of  Moses  (Lev.  21  :  7)  forbade  a  priest  to 
marry  an  unchaste  woman.  In  regard  to  this,  the  law  of 
ceremoniaj^uritv  relative  to  tbe  priesthood  is  not  to  be 
applied^to  tbe  prophet,  for  tbe  priest  would  not  even  marry 
a  divorced  woman.  The  high  priest  (Lev.  21 :  13,  14)  could 
not  marry  a  widow.  But  the  prophets  were  nevetbeless  a 
sacred  order  of  men  as  well  as  tbe  priests,  and  God  would 
not  specially  direct  them   to   form  alliances  of  this   kind. 

fS^Some  think  God  could  command  this  for  be  could  change 
the  moral  law,/ 

3.  An  argument  from  the  third  chapter  in  which  the 
prophet  is  again  required  to  form  another  such  connection, 


44 

without  any  intimation  that  the  former  wife  is  dead  or  put 
away.  Is  this  a  direction  to  renew  his  connection  with  the 
woman  ?  Or  is  it  a  direction  to  marry  irrespective  of  the 
command?  The  force  of  this  arsjument  depends  upon  the 
interpretation  to  be  put  upon  this  latter  command,  (Chap. 
3).  It  it  is  interpreted  as  a  mere  repetition  of  the  former 
command,  the  argument  has  no  force.  If  it  is  a  new  com- 
mand, the  argument  will  apply,  'i'he  whole  appearance  of 
the  second  command  is  against  a  previous  actual  marriage. 

4.  Significant  names  of  the  children  of  this  woman  seem 
to  show  that  it  was  merel}-  allegorical. 

5.  The  action  of  the  first  chapter  would  require  years  for 
its  performance,  requiring  not  only  his  marriage,  but  the 
birth  of  several  children. 

The  symbolic  lesson  would  be  lost  entirely,  and  the  peo- 
ple would  think  of  the  scandal.^*  The  marriaire  is  simply  an 
allegory.     [W.  II.  G.] 

Other  inter prciatiohs — (1)  To  modify  the  meaning  from 
literal  sense  to  that  of  unchaste  nature,  but  it  is  too  personal. 
(2)  A  reformed  harlot.  But  there  is  no  mention  of  children 
born  of  her  before  marriage  with  Hosea.  Moreover  the 
syTTibolism  would  not  be  applicable  to  Israel.  (3)  Others 
hold  to  the  literal  interpretation  and  say  that  as  Abram 
obeyed  God  in  offering  up  Isaac,  so  Hosea  in  marrying.  If 
God  could  suffer  the  transgression  of  Israel,  Hosea  could 
suffer  his  foul  wife.  But  it  is  probably  an  allegory  told  as  a 
parable.  (4)  Evvald  (followed  by  Robinson  Smith)  supposes 
Hosea  really  had  this  experience,  but  without  knowing  at 
the  time  its  significance.  God  prepared  him  in  this  way  f^r 
deeper  understanding  of  his  jjrophetic  work.  This  view 
relieves  the  difficulty,  but  is  not  consistent  with  the  words  of 
the  prophecy.  Hos.  1 :  2.  Jer.  2  :  8  does  not  show  that  the 
word  of  the  Lord  was  revealed  in  an  ex  post  facto  manner. 
Ewald'stheorj'  moreover,  does  not  explain  the  2nd  marriage 
of  Oh.  3. 

Date. — "  The  word  of  the  Lord  that  came  unto  Hosea, 
the  son  of  Beeri,  in  the  days  of  Uzziah,  Jotham,  Ahaz,  and 
Hezekiah,  kings  of  Judah,  and  in  the  days  of  Jeroboam,  the 
son  of  Joash,  king  of  Israel,"  Hosea  1  :  1 

Duration  of  Ministry. — Hosea  1:1,  Uzziah  reigned  52 
years,  Jotham  16,  Ahaz  16,  Hezekiah  29,  in  all  113.  It  can 
not  be  supposed  that  Hosea  was  prophet  during  the  entire 
reigns  of  all  these.  Jeroboam  II,  died  784  B.  C.  Uzziah 
survived  him  26  or  27  years.     From  the  death  of  Jeroboam 


o^^yU*a      aJz:      i7\. 


U^-*-^  ^  -^•T^        ■ 


/,H^      ^ 


J^ 


.CL-'Y'' 


dh^JL 


..  45 

i:o  the  accession  of  Hezekiah,  was  58  years.  Supposing 
Hosea  was  prophet  one  year  under  Jeroboam,  and  one.year 
under  Ilezekiah,  his  ministy  would  iiav'e  been  sixt}- years  in 
length.  We  are  not  int©ruied  whether  Hosea  lived  to  see 
the  overthrow  of  Samaria*  or  not.  If  so,  his  ministry  would 
be  65  years.  If  he  began  his  ministry  when  20,  he  was  85, 
when  he  died,  the  oldest  of  all  the  prophets.  The  truth  of 
the  title  has  been  imnuo-Hed.  In  answer  to  the  charge  that 
these  statements  are  false,  we  answer  : 

1.  Those  who  make  them  are  not  agreed  among  them- 
selves as  to  the  length  of  his  ministry.  Some  say  55,  others 
40,  others  30,  others  20,  and  others  still  less.  This  disagree- 
ment betrays  the  insufficiency  of  the  data. 

2.  The  niethod  pursued  by  them  is  inadmissible.  They 
assume  the  ministry  of  the  prophet  terminated  immediately 
after  the  latest  event  recorded  in  the  prophecy,  and  that  the 
absence  of  allusion  to  any  important  event  shows  that  it  did 
not  occur  during  his  ministry  ;  but  Hosea  was  not  intending 
to  give  a  history  of  all  events.  Ewald  says  he  makes  no 
mention  of  the  invasion  by  the  khig  of  Assyria,  and  there- 
fore it  can  not  have  transpired  during  his  ministry,  or  he  //,_</'■ 
surely  would  have  alluded  to  it.  Simpson  finds  an  allusion  "^^^^^ 
to  the  assassination  of  Menahem's  so;i,  Pekahiah,  by  Pekah, 

son  of  Remaliah.      />*^^  /u^o^-k*     (I^-*-^    '^^-^=— 

3.  The  title  is  directly  established  by  the  statements  of  ■  , 
the  book   itself     In  1 :  4,  the  fall  of  the  house  of  Jehu  is     ^^   ^J/^^*^ 
predicted  as  still  future.      With  the  exception  of  six  months, 
Jeroboam  was^'the  last   king,  hence  Hosea's  ministry  must 
have  begun  in  the  reign  of  Jeroboam.     In  10  :  14,  "  as  Shal- 
man  spoiled  Betharbel  in  the  day  of  battle."     Betharbel  is 
Arbela,  a  fortified  town  in  Galilee;  Shalman  is  Shaj_maneser, 
whose  invasion  was  under  Hoshea,  the  last  king  of  Israel, 
which  brmgs  us  almost  to  the  reign  of  Hezekiah.    From  the 
former  passage  he  must  have  begun  in  the  reign  of  Jero- 
boam ;  from  the  latter  passage  he  must  have  continued  to 
Hezekiah. 

4.  Diversit}'  of  length  and  form  of  titles  corroborate  the 
truth  of  the  book.  Books  of  Kings  seem  to  be  confirmed 
and  the  length  of  each  reign  given.  Time  of  reigns  of  Judah 
160  and  of  Israel  144  years.  This  obtained  by  saying  there 
were  times  of  anarchy,  e.  g.,  2  Kings  14  :  21 — between  Jero- 
boam and  Zachariah.  Assyrian  chronology,  dissuades  from 
idea  of  interregnum  between  Kings.  Som/ have  been  fond 
•of  giving  political  effects  and  eclipses  to  get  chronology  and 


y^^cM' 


46 

a  o-oocl  one  as-reeino;  with  biblical  record  can  be  made  out. 
Monuments  also  give  testimony',  some  years  oti"  the  record. 
Actually  the  reign  of  succession  begins  before  the  lather's 
ends. 

Structure  of  the  Book  — Critics  are  divided  From  the 
brevity  of  the  book  it  is  not  probable  that  it  contains  all  the 
prophcies  Hosea  ever  uttered.  Does  not  contain  distinct 
discourses  which  we  can  state  [tarticularly,  and  their  date  be 
ascertained.  Dr.  Wells  says  there  are  live  discourses  in 
chronological  order.  German  critics  go  to  tiie  most  unwar- 
rantable extremes,  multiplying  these  divisions,  saying  that 
the  book  is  compiled  without  any  order  at  all.  Maurer  says 
13  discourses;  others  say  29;  some  17,  14,  etc  ,  and  others 
many  more.  Fach  paragr;i]>h  is  searcjjed  to  Hud  an  histori- 
cal statement  as  a  theme  of  discourse.  The  book  is  not  a 
j  congeries  of  fragments,  but  is  one  continuous  composition 
>  '  prepared  by  him  near  the  close  of  his  ministry,  and  having 
in  condensed  form  the  discourses  ot  his  ministry.  lie  simply 
places  upon  record  what  is  of  peririaneht  value  to  the  people 
of  God  in  such  a  form  as  would  suit  best  his  immediate  pur- 
poses. ^ 

Ewald  proposes  an  ingenious  but  artificial  division.  He 
says  fliere  are  two  parts  corresponding  to  the  two  allegories 
in  chaps,  1  and  2  1-2  are  the  first  part  of  the  allegory  and 
the  comments:  the  remainder,  3-14,  is  the  second  part  of 
the  allegory  and  comments.  This  last  comment  has  three 
parts:  1,  Charge  of  sin  against  the  people,  and  against  par- 
ticular classes;  2,  Denunciation  of  punishment;  3,  Two 
retrospects  of  ancient  and  better  days. 

Perhaps  the  most  satisfactorj'  division  is  based  upon  the 
literarj^  form  of  the  book.  The  first  three  chapters  are  em- 
blematic.^ The  second  part  of  the  book,  from  4th  to  14th 
chapter,  is  literal.  "Agreeably  to  a  liint  furnished  by  chap. 
1  :  2,  the  former  may  be  considered  as  the  earlier  part  of  the 
prophet's  ministry.  This  corresponds  to  the  contents  of  the 
text.  In  this  the  people  are  charged  with  outward  sins.,*. 
From  the  4th  chapter  the  tone  of  the  book  manifestly 
changes,  and  the  latter  division  reflects  the  turbulent  period, 
regicides,  etc.  Reason  in  the  first  three  chapters  for  the 
overthrow  of  the  kingdom  clearly  foretold,  and  announcing 
who  shall  be  the  authors  of  that  judgment.  In  the  first  part 
of  the  book,  the  Assyrians  are  not  mentioned  by  name,  but 
in  the  subsequent  chapters  they  are  named.  In  each  of 
these  three  main  sections  of  the  book  are  three  Messianic 


(/-«>    S-c-^-K^  ^^    c->-»->-.  C-t^-^  c-<.  '^'-'       *-Y  )L_-V-       .  '2    c^fc-w-c^ 


c-^  c^.w<-    -^    a% .    o~-t--^  ^-o ,       "^  /^-/^     /S->-«^ 


c^ 


/^ 


47 

passages,  making  the  ends  of  as  many  subdivisions.  Those 
in  th^  first  section  occur  at  the  close  of  each  of  the  first 
three  chapters.  Iii^the  second  section  are  threejDromissory 
p"assages,  6,:  1-3 ;  11 :  8-11  ;  14  :  1-9.  The  passages  are  not 
on]y~of  ihcreasinglength,  but  are  of  growing  fulhiess  and 
power.  They  are  climactic  in  thought.  Predictions  of  the 
book  relate  partly  to  the ^i ear  and  partly  to  the  remote 
future. 

PREDICTIONS  OF  HOSEA. 

I.  Nearer  predictions:  {(>)  ch.  1:  4,  overthrow  of  the 
house  of  Jehu,  rf.  2  Kings  10:  30;  15:  10.  12.  (6)  The 
complete  destruction  of  the  kingdom  of  the  ten  tribes,  the 
exile  of  the  people,  and  the  desolations  of  the  land,  1  :  4-6; 
2  :  11-13  ;  S:  4,  et  passim.     This  is  burden  of  the  book. 

Locality  of  the  Exile. — Forms  of  statement  varj-,  and  ap- 
pear to  conflict.      8  :  13,   "  They   shall   return   to  Eijypt." 
9:  6,  "Egypt   shall  gather  them   up,  Memphis  shall  bury 
them."     But,  on  the  other  hand,  11:5,  "He  shall  not  re- 
turn into  the  land  of  Egypt,  but  the  Assynan  shall  be  his 
king,  because  thej^  refused  to  return."  ""9^:  3,  "  They  shall 
not  dwell  in  the  Lord's  land;  but  Ephraim  shall  return  to 
Egypt  and  they  shall  eat  unclean  things  in  Assyria."     11  : 
11,  "  They  shall  tremble  as  a  bird   out  of  Egypt,  and  as  a 
dove  out  of  the  land  of  Assyria."  These  varying-  declarations 
seem  to  be:     {<i)  They  sliall  be  carried  into  Egypt;  (6)  not 
in   Egypt,  but  Assyria;  [c)  both   into  Egypt  and   Assyria.  I  ^  ^.^'-''^*^ 
Skeptics  say  this  shows  vacillation  in  mind  of  prophet.^cJlut-' 
(1)  they  hold  this  book  to  be  a  continuous  history.     But  it 
is  singular  that  the  prophet  should  record  these  vacillations 
in  a  continuous  history.     Vacillations  would  seem  to  prove 
the  book  a  compilation  of  fragments.     (2)  There  is,  how- 
ever, no  contradiction  here.     It  is  not  necessary  to  suppose 
that  the  prophet  was  of  different  mind  in  different  periods 
of  his   ministry.     The   meaning  either  is,  (r/)  That  while  a 
portion  of  the  people  shall  be  scattered  into  Egypt,  and  find 
graves  there,  the   bulk  of  them  shall  not  go  there,  but  to  / 
Assyria,     [h)  Egypt  is  here   introduced  in  a  symbolic  sense, 
as  the  land  in  which  their  fathers  had  been  in  bondage,  and  i 
they  should  be  carried  not  into  literal  Egypt,  but  to  a  land 
which  shall  be  to  themselves  what  Egypt  had  been  to  their 
fathers. 
"if     In  1  :  7,  he  predicts  that  Judah  shall  not  fall  as  Israel, 
but  shall  be  mira(iulously  delivered.      Cf.  2  Kings  19  :  35, 


a^ 


,r^' 


^M 


.48  rr 

host  of  Sennacherib  smitten  by  an  angel.  8:  14,  subsequent 
destruction  of  Judah's  cities  is  directly  threatened.  The 
captivity  is  not  predicted,  but  presupposed,  1  :  11,  and  2 
Kings  25  :  8,  9.  The  destruction  of  the  palaces  of  Judah  by 
fire  was  fulfilled  130  years  after  his  death,  in  o88,  B.  C, 

II.  Four  Blessings- — In  addition  to  these  predictions, 
H.  predicts  four  blessings  belonging  to  the  remote  future, 
(a)  1  :  10,  Immense  multiplication  of  Israel,  as  the  sand  of 
the  sea.  (b)  Return  to  God  and  enjoyment  of  his  favor,  2  : 
20,  21.  (c)  Union  wTtli  Judah  under  King  David,  the  lawful 
prince  of  David's  line,  1 :  11;  3:  5.  (f/)  Th^r  return  thus 
united  from  the  land  of  their  captivity,  1:  11;  11:  11. 

Each  of  these  is  disclosed  in  cojjtrast  with  existing  or 
threatening  evils.  These  evils  are  :  (a)  The  impending  de- 
struction of  the  kingdom ;  (6)  Their  apostasy  from  God  ; 
)  Their  schism  from  Judah ;  (d)  Threatened  captivity, 
om  the  judgments  upon  Israel,  they  might  fear  they  would 
be  extirpated,  and  what  is  to  become  of  the  promises?  H. 
discloses  that  the  promises  shall  abide  in  their  full  force. 
The  work  of  purgation  shall  be  the  means^f  fulfilling  the 
promise.  The  schism  between  Israel  and  Judah  shall  ter- 
minate. III.  Period  of  great  success. — Earlier  chapters  of 
Israel  well  supplied.  2  :  5-12 ;  2  :  11  time  of  mirth  ;  2  :  13, 
jewels.  He  promises  to  save  Judah  and  after  his  anger 
turns  he  promises  to  defeat  Israel's  foes,  but  by  His  power 
and  not  their's.  In_what  are  we  to  look  for  the  fulfillment 
of  these  predictions  of  blessings?  They  were'  partially  ful- 
filled before  Christ.  When  some  of  the  Israelites  were 
mingled  with  the  tribe  of  Judah  in  the  return  under  Zerub- 
babel  they  never  relapsed  into  idolatry,  2  Chron.  10  717; 
11 :  13-lt).  This  blending  began  before  the  captivity  by 
emigration.  It  is  furtlier  asserted  that  the  ten  tribes  were 
carried  into  the  same  land,  into  which  Judah  was  subse- 
quently carried — Babylon.  Mention  is  particularly  made  of 
Levi,  Benjamin,  Ephraim,  and  Manasseh  being  with  Judah 
in  settling  Jerusalem,  I  Chron.  9  :  2,  3.  After  return  from 
exile  they  are  repeatedly  called  Israel,  Rom.  9:  G;  11 :  26; 
Ezra  2  :  70 ;  6:  16,  17.  The  twelve  tribes  are  recognized  in 
the  N.  T.,  Acts  26  :  7.  Paul  was  of  the  tribe  of  Benjamin, 
Phil.  3:5;  Anna,  tribe  of  Asher,  Luke  2:  36.  While  here 
■are  incipient  and  partial  fulfillments,  we  do  not  find  what 
corresponds  particularly  and  directly  to  the  terms  of  the  pre- 
dictions. There  was  no  multitude,  as  predicted,  no  complete 
conversion  to  God,  no  inalienable  possession  of  God's  favor. 


/Vt^ 


49 

The  entire  body  of  Israel  was  not  united  to  Judah.  Zerub- 
babel  was  not  king,  and  all  Israel  do  not  return.  As  inade-'^ 
quately  met  before  the  coming  of  Christ,  we  must  h)ok 
for  the  residue  since  his  coming.  IV.  Representative 
Period.— 3:  4;  2:  5.  Service  to  Baal  2:  17.  These  crimes 
(to  Baal)  are  the  only  ones  charged.  2  Kings  10  :  28,  Jehu 
destroyed  Baal  out  of  Israel  2  Kings  12:  14.  Ilosea  8  : 
10-1 4,  we  see  that  it  took  form  of  worshipping  golden  calves. 
13:  1,  2  shows  that  they  thought  worsliip  of  God  was  same 
as  that  of  ±}aal  for  when  the  people  return  they  shall  not  call 
him  Baalim. 

Fulfilment  of  Blessings  is  explained  in  two  ways,  {a)  The 
lineafdescendants  of  the  patriarchs,  Israel  ;  {b)  the  sjiiritual 
see'^  those  who  are  successors  to  the  privileges  of  Israel  If 
we  adopt  the  former,  the  substance  of  the  prediction  is  that 
the  lineal  descendants  will  be  as  numerous  as  the  sands  of 
the  sea,  be  converted  to  God,  and  made  His  people.  The 
theocratic  king  of  the  house  of  David  will  be  C:irist  on  an 
earthly  throne;  thus  the  prediction  becomes  a  wholly  national 
one,  only  applied  to  the  ten  tribes,  or,  at  most,"to  the  de- 
scendants of  Jacob.  Any  other  application  is  subversive  of 
any  real  intent.  According  to  the  other  view  the  descend- 
ants of  Israel  are  to  be  counted  not  in  the  lineal  descent  of 
the  tribes,  but  in  a  spiritual  succession.  Spiritual  succes-  , 
sion  is  urged  : 

1.  Israel  as  God's  people,  and  in  the  sense  of  the  promise 
never  was  co-extensive  with  Abraham's  natural  posterity. 
Sonie  excluded,  others  outside  included.  Ishmael  and  the 
sons  of  Keturah  cut  off.  The  descent  was  counted  in  the 
line  of  Isaac,  Esau  was  cut  off,  and  the  line  counted  from 
Jacob.  A  provision  was  made  at  the  same  time  to  give  the 
seal  of  circumcision  to  those  in  the  house  of  Abraham.  In 
every  period  in  the  history  of  God's  people  has  this  been  the 
case,  Ex.  12:^-49.  Multiplication  in  Egypt  a  mixed  mul- 
titude, Ex.  12:  49.  Strangers  as  those  born  in  the  land,  at 
the  same  time  those  who  violated  the  covenant  were  cut  off 
from  the  people.  Gen.  17  :  14.  This  excision  might  occur 
on  a  large  or  small  scale,  might  affect  individuals" or  whole 
nations.  Ex.  1 :  10— the  ten  tribes  rejected.  2  Kings  17  : 
18.  God  was  angry  with  Israel.  When  Christ  came,  an 
other  great  excision  occurred  :  those  who  received  Christ 
were  called  the  true  Israel,  all  others  being  apostates.  It 
was  the  faithful  few  who  inherited  the  promises,  and  at  the 
same  time  their  numbers  were  increased  by  believing-  Gen- 


50 

tiles,  and  thus  the  continuity  was  preserved.  %  God  did  not 
have  one  people  under  the  O.  T.,  and  another  under  the  if. 
T.,  not  one  church  then,  and  another  now.  It  was  Israel 
then  and  Israel  still,  by  a  regular  succession.  Israel  was  a 
church  as  well  as  a  nation,  and  the  promises  were  to  Israel 
as  a  church.  In  the  light  of  the  history  of  the  case,  believers 
are  those  to  whom  the  promises  were  made,  and  the  church 
of  the  O.  T.  continued  in  that  of  the  N.  T. 

2.  The  abundant  and  explicit  testimony  of  the  IST.  T. 
favors  this  view,  John  8:  39:  Gal.  3:  7;  8:  28,  29;  Rom. 
2:  28,  29;  4:  11,  12:  9  :  6,  8;  Rom.  11  argues  at  length  this 
view  in  the  grafting  in  of  the  Gentile  branch  to  the  original 
olive  tree,  and  the  ultimate  conversion  of  the  original  tree : 
Eph.  2  :  12-20  ;  Kev.  2  :  9 ;  3  :  9.  These  are  the  most  strik  ■ 
ing  representations  that  believers  in  Christ  constitute  the 
true  people  of  God. 

3.  That  this  was  the  view  taken  by  the  apostles,  and  by 
them  made  current  in  the  early  church,  may  be  confirmed 
in  this  :  that  if  the  Jewish  converts  were  heirs  of  anything 
particular  in  the  church,  they  would  not  be  blended  with 
others.  If  the  promises  had  been  exclusively  to  the  de- 
scendants of  the  patriarches  as  such,  they  would  not  have- 
been  permitted  to  blend  with  Gentiles.  There  would  then 
have  been  a  distinction  between  Gentile  and  Jewish  church. 

4.  This  distinction  not  having  been  maintained  between 
^Gentile  and  Jewish  converts,  it  would  now  lead  to  a  most 

singular  anomaly  to  claim  that  the  Jews  are  to  receive  honor 
above  the  gentiles,  for  if  that  be  so  the  descendants  of  the 
Jews  who  rejected  the  Messiah  when  he  came  are  tO'  be 
exalted  above  those  who  accepted  him,  for  only  the  former 
can  be  recognized,  as  the  latter  are  lost  in  their  union  with 
the  gentiles. 

5.  The  very  predictions  of  H.  now  in  question  are  ap- 
plied by  two  apostles  to  believing  Gentiles :  Paul  in  Rom. 
9 :  25,  26 :  Peter  in  1  Pet.  2 :  9,  10.  Thus  applied  by  the 
apostle  of  the  uncircumcision  and  the  apostle  of  the  circum- 
cision. Other  arguments  tending  to  the  same  conclusion 
will  be  raised  in  taking  up  other  prophets. 

Conclusion. — The  Christian  church,  considered  as  a  body 
I  of  believers,  is  the  heir  of  the  promises,  and  it  is  to  the 
/     church  that  the  promises  are  to  be  fulfillftL  ♦  This  is  not  ex- 
pecting a  promise  to  be  fulfilled  to  one  vraien  made  to  an- 
other.    Nor  is  it  taking  a  promise  in  one  sense,  and  then 
using  it  in  another,  but  Israel,  in  the  Bible  sense,  is  the 


^    ^  1  :   T--U.'     ^3 


Z 


4<-., 


J    -    -^^^€*-w^^, 


^_r 


2     ''t-T      (£  c^ . 


=^^ 


r^-o/S     . 


51 

Christian  church.  How  are  we  to  expect  these  promises  to 
be  fulfilled  ?  Ans. — In  a  form  appropriate  to  N.  T.  dispen- 
sation. This  would  modify  the  meaning  so  as  to  make  the 
healing  of  the  schism — the  unity  of  the  church,  and  the 
return — return  to  the  circle  of  God's  favor.  This  is  what  the 
Holy  Ghost  intended  in  the  promises.  This  is  the  strict 
meaning,  Israel  of  the  promise  are  the  people  of  God,  for 
{a)  true  believers  are  to  be  as  numerous  as  the  sands  of  the 
sea ;  (6)  they  are  united  under  one  head ;  they  should  be 
brought  back  to  Canaan. 

Objected: — Threatenings  of  H.  against  Israel  are  taken 
literally,  as  against" lineal  descendants,  while  promises  are 
taken  spiritually,  as  to  the  spiritual  seed.  But  the  church  I 
was  then  "as  always  made  up  of  two  classes.  Threatenings 
were  directed  vs.  unbelievers,  in  which  believers  might  be 
involved  ;  promises  were  to  believers,  by  which  unbelievers^ 
might  be  indirectly  benefitted  ;  as  far  as  these  were  accom- 
plished under  O.  T.  dispensation,  they  were  accomitlished  in 
a  form  appropriate  to  O.  T. ;  as  far  as  they  remained  to  be 
accomplished,  they  will  be  accomplished  in  form  of  N.  T. 
So  as  fulfilled  under  O.  T.,  they  were  fulfilled  literally,  both 
threatenings  and  promises. 

Have  the  lineal  descendants  then  no  part?  Yes,  but  not 
as  Jews,  but  as  believers  in  Christ.  As  to  literal  return  to 
Canaan  :  (1)  Restoration  of  the  Ten  Tribes  at  least  improb- 
able. They  cannot  be  any  longer  identified.  (2)  As  to 
the  Jews,  the  N.  T.  predicts  their  conversion,  but  not  their 
return  to  Palestine.  All  the  O.  T.  prophets  who  seem 
to  prophesy  a  return  can  be  explained  like  Hosea.  (3)  It 
is  remarkable,  on  the  other  hand,  that  the  Jewish  people 
have  been  preserved  distinct,  and  the  land  can  now  accom- 
modate  them.  We  must,  however,  suspend  our  judgment 
until  the  event.  All  prophecies  can  be  explained  without 
this  supposition ;  but  if  it  should  occur,  it  would  not  involve 
any  inconsistency.      *^    ^«*  *-^     1  f^^  "a-"*- 

Critical  Attacks  iqion  Hosea. — Kuenen  School.  Hosea 
gives  a  vivid  picture  of  the  prevalence  of  sin  and  corruption 
in  the  land,  and  is  open  in  his  denunciation  of  it,  especially 
of  idolatry.  On  this  critics  base  their  attack,  and  say  idola- 
try was  the  primitive  worship  in  Israel,  and  that  Hosea  here 
attempts  a  revolution.  And  as  all  previous  books  imply  a 
pure  form  of  religion,  they  must  belong  to  a  later  period, 
and  be  not  what  they  claim  to  be,  but  spurious.  Ans. — (1) 
By  showing  the  evidence  which  these  previous  books  afi[brd 


52 

of  their  own  genuineness.  (2)  By  showing  evidence  which 
Hosea  affords  as  to  their  genuineness,  (a)  Hosea  charges 
the  people  with  apostasy,  (b)  Contains  many  allusions  to 
Pentateuch  as  a  recognized  authority.  But  Kuenen  saj^s 
that  Torah  of  which  Hosea  speaks  instruction,  i.  e.,  his  own 
preaching,  or  a  collection  of  laws,  but  not  Pentateuch.  We 
therefore  can  argue  nothing  as  to  his  knowledge  of  the  Pen- 
tateuch. Ans. — But  Torah  uniformly — Pentateuch,  and  the 
Pentateuch  as  a  written  law.     Ch.  8  :  12. 

Kuenen  s-.iys  jiiraiii,  H.  condemns  the  people's  religion 
because  it  involved  human  sacrifice,  not  because  it  was  idol- 
atry. He  might  have  approved  of  idolatry  as  the  national 
religion.  Ans. — This  is  based  on  a  false  rendering  of  13  :  2, 
and  beyond  this  has  no  foundation.  Objected  :  The  quota- 
tions in  N.  T.  from  0.  T.  have  been  claimed  as  showing  the 
impossibility  of  N.  T.  inspiration.  Hos.  11:1  in  Matt.  2  :  15. 
In  H.  this  refers  to  the  exodus  of  Israel,  therefore  Matt,  is 
uninspired.  Ans. — Meaning  of  H.  clear.  Matt,  in  applying 
this  to  Christ  must  have  known  what  the  prophet  meant.  It 
IS  explained  not  as  a  new  application — too  definite, — but  as 
referred  to  Israel  typically.  IsraeUvvas  beloved  of  God  and 
beset  by  foes  ;  so  was  Jesus. 


AMOS. 

The  prophet  Amos  was  by  some  early  fathers  confounded 
with  Amoz,  the  father  of  Isaiah.  This  mistake  arose  from 
the  two  words  being  alike  in  the  Greek.  They  are  altogether 
diflferent  in  the  Hebrew.  Amos  means  burden  ;  Amoz  means 
strength.  He  was  taken  from  the  herdsmen  of  Tekoah, 
twelve  Roman  miles  from  Jerusalem,  six  miles  south  of 
Bethlehem.  2Chron.  20:  20.  The  word  "herdsman"  is 
applied  to  the  king  of  Moab  as  the  owner  of  flocks,  2  Kings 
3  :  4.  Was  Amos  an  owner  of  sheep,  or  a  tender  of  flocks 
belonging  to  others  ?  We  learn  that  he  did  not  own  them 
from  7  :  14,  15.  Thus  his  occupation  as  a  herdsman  is  put 
on  a  level  with  his  gathering  of  sycamore  fruit.  But  this 
latter  occupation  belonged  to  poorer  people.  Further,  he 
says  he  was  not  a  prophet — nor  his  previous  vocation,  not 
the  son  of  a  prophet,  i.  e.,  he  had  not  been  taught  in  the 
schools  of  the  prophets  under  Elijah,  Llisha,  etc.  It  would 
seem  that  he  was  sent  on  this  single  errand  to  Israel  from 
Judah,  and  this  may  have  been  the  whole  of  his  ministry. 


53 

Time. — The  time  of  the  delivery  of  this  message  is  seen 
in  1  :  1.  Compare  1  Kings  13  :  1.  The  time  is  still  further 
defined  by  saying  it  was  two  years  before  the  earthquake. 
Zechariah  speaks  of  it,  14:  5,  the  beginning  of  threatening 
judgments.  But  this  does  not  aid  us,  for  we  do  not  know 
when  it  took  place.  Prove  however  that  his  prophecy  was 
not  committed  to  writing  immediately  upon  its  delivery. 
Since  he  could  not  have  dated  his  ministry  with  reference  to 
an  event  still  future. 

Divisions. — Chs.  1-6,  literal ;  7-9,  allegorical.  Amos, 
consists  of  three  parts  according  to  subject.  The  three  parts 
are:  (a)  ch.  1:  2;  2:  5,  introductory;  (6)  2:6;  9 :  10,  de- 
nunciatory; (e)  9:  11 — 15,  promissory. 

Theme. — The  theme  is  announced  in  1  :  2,  a  sentence 
partly  taken  from  Joel  3:16.  (a)  He  does  so  first  in  a  pre- 
liminary denunciation  of  seven  nations  in  succession.  Six 
contiguous  Gentile  nations,  Syria,  Philistia,  Tyre,  Edom, 
Ammon,  Moab,  and  finally  Judah.  The  judgments  are  suc- 
cessive stanzas  of  like  construction,  suggesting  argument  a 
fortiori.  If  these  heathen  nations  are  to  be  punished,  how 
much  more  Israel.  The  heathen  are  generally  contemplated 
as  the  foes  of  Israel ;  in  Amos  it  is  different.  Also,  if  Judah 
is  punished,  how  much  more  Israel.  These  denunciations 
are  embraced  in  seven  stanzas  of  precisely  the  same  struc- 
ture, opened  and  concluded  in  same  vvay. 

The  sins  against  the  nations  are  oft'enses  against  the  the- 
ocracy. In  the  case  of  Judah  the  sin  is  different.  The  high-' 
est  offense  is  violation  of  God's  law.  Gentiles  vs.  the  mal- 
treatment of  God's  people.  The  only  exception,  if  it  be 
such,  is  the  charge  in  2  :  1,  against  Moab — oftense  against 
the  Gentiles.  Edom's  bones  burned  into  lime  is  the  only 
exception,  if  it  is  offences  against  covenant  people.  Because 
probably  at  this  time  Edom  was  a  subject  or  ally  of  Judah. 
(b)  Then  follows  the  main  portion  of  the  book,  the  denunci- 
ation against  Israel.  After  four  chapters  of  literal,  it  is  pre- 
sented in  the  form  of  five  symbolic  visions.  The  five  are  to 
represent  not  as  many  distinct  judgments,  but  are  to  be  taken 
together  as  the  same  judgment  in  difl'erent  figures. 

Visions. — 1.  Thefirst  vision,  7:  1-3,  presents  the  instru- 
ments  of  judgments,  under  the  symbol  of  devouring  locusts, 
being  the  symbol  of  foreign  foes,  even  the  idea  of  returning 
prosperity  devoured. 

2  The  second  sets  forth  the  source  of  these  judgments, 
7  :  4-7.  It  is  a  devouring  fire,  symbolical  of  God's  devour- 
ing wrath,  twice  withheld  by  God's  mercy. 


54 

• 

3.  The  third  vision,  7  :  7-9,  exhibits  the  character  of  the 
judgments,  righteous  retribution.  A  plumb-line  is  seen, 
and  all  that  is  not  perpendicular  is  thrown  down.  This  is 
the  test  of  their  uprightness.  Here  the  prophet  is  inter- 
rupted by  Amaziah,  the  priest  of  Bethel,  forbidding  him  to 
prophesy  any  longer,  and  telling  him  to  leave  the  country. 
He  then  resumes  the  series  of  his  visions  in  the  8th  chapter. 

4.  The  fourth  vision,  8  :  1-3,  is  intended  to  represent  the 
near  approach  of  judgments.  The  prophet  sees  a  basket  of 
summer  fruit,  and  Israel  is  shown  to  be  ripe  for  judgment. 
It  is  more  expressive  in  the  Hebrew  on  account  of  the  sound 
of  the  vowels. 

5.  Then  the  last  vision,  9  : 1,  the  actual  infliction  of  judg- 
ment. The  Lord  is  seen  standing  by  the  altar  of  idolatry, 
and  striking  down  and  slaying.  The  idol  is  helpless  to  de- 
liver. Hengstenberg  makes  this  altar — that  at  Jerusalem. 
!No  ground  for  this.  Rather  from  the  connection  (8  :  14) 
the  altar  at  Bethel,  which  is  denounced  in  other  parts  of  the 
book  (3  :  14;  4  :  4,)  and  by  another  man  of  God  sent  to 
Jeroboam  I.     (1  Kings  13  :  1.) 

The  main  lessons  taught  by  Amos  are  identical  with 
those  taught  by  Hosea. 

Nearer  Predictions. — (a)  7  :  9.  The  house  of  Jerobo- 
am shall  perish  by  the  sword  :  fulfilled  in  2  Kings  15  :  lOi 
his  son  killed  after  a  reign  of  six  months. 

(6)  He  predicts  further  the  destruction  of  the  kingdom, 
the  desolation  of  the  land,  and  the  exile  of  the  people,  which 
was  fulfilled  after  the  partial  deportation  by  Tiglath-Pileser, 
was  completed  by  Shalmaneser,  king  of  Assyria,  2  Kings 
17  :  6.     This  occupies  the  main  body  of  the  book. 

(c)  6  :  9-10.  Account  of  great  siege.  As  regards  the 
fulfillment  of  this  we  have  no  means  of  knowing,  but  from 
2  Kings  17  :  5,  we  learn  that  the  siege  lasted  three  years; 
and  2  Kings  6  :  6-24,  shows  the  great  distress  of  Samaria, 
famine  and  pestilence,  on  a  former  occasion. 

{d]  Predicts  that  the  sons  and  daughters  of  Amaziah  shall 
fall  by  the  sword,  and  he  himself  die  in  exile.  Of  this  we 
have  no  further  account — no  means  of  knowing  whether  the 
prediction  was  actually  fulfilled— no  history  on   the  matter. 

(e)  The  special  predictions  of  desolation  to  Israel,  8:  14; 
visits  to  altars  of  Bethel,  3  :  14;  5:5;  Gilgal,  7:9;  <?/.  2 
Kings  13  :  10-15. 


55 

More  Remote  Predictions.  9  :  11-15. — Promissory 
portion  told  at  the  close  of  denunciation  :  9  :  8,  9,  that  the 
exile  and  dispersion  would  not  be  a  total  destruction  of  the 
people,  but  should  be  a  sifting,  so  as  to  effect  a  separation 
between  the  good  and  bad;  the  good  are  to  remain.  The 
fallen  and  ruined  tabernacle  of  David  should  be  raised  up, 
repaired  and  restored,  9:11.  This  means  David  and  his 
royal  house  shall  be  restored  fo  former  splendor,  2  :  5.  The 
fall  of  Judah  is  presupposed.  That  it  is  spoken  of  as  fallen 
is  not  sufficiently  explained  in  that  in  his  time  the  rule  di- 
minished from  twelve  tribes  to  Judah,  but  that  it  should  in- 
clude the  fall  of  Judah  also,  and  should  entirely  fall  before 
the  coming  of  Christ.  This  was  fulfilled  in  the  fall  of  the 
royal  line,  after  the  Babylonish  captivity.  The  house  of 
David  ceased  to  be  royal,  and  was  reduced  to  a  private  con- 
dition, but  in  Christ  this  kingdom  has  been  restored.  The 
tabernacle  of  David  has  been  set  up  in  Christ  more  glorious 
than  ever. 

Again,  Amos  predicts  that  its  sway  shall  extend  over 
Edom,  and  all  the  heathen  which  are  called  by  the  name  of 
the  Lord,  9  :  12.  This  cannot  mean  only  those  nations 
which  David  had  overcome,  for  this  would  merely  mean  that 
the  limits  of  the  restored  kingdom  would  be  as  extensive  as 
previously.  No  instance  can  be  adduced  of  an  application 
of  this  name  to  any  heathen  nation  because  it  was  tributary 
to  Judah  or  subject  to  it,  but  applied  to  the  covenant  people 
of  God,  Deut.  28  :  10.  "  Called  by  the  name  of  the  Lord," 
wherever  used,  is  applied  to  the  covenant  people  of  God,  2 
Chron.  7  :  14;  Dan.  9  :  18,  19;  Jer.  14  :  9.  In  conformity 
with  this  usage,  the  meaning  here  must  be  that  the  re-cre- 
ated kingdom  shall  bear  sway  over  Edom  and  other  heathen 
nations,  which  shall  in  consequence  become  a  part  of  the 
covenant  people.  They  shall  thenceforth  be  called  by  the 
name  of  the  Lord.  The  conquest,  from  this  description  of 
it,  must  not  be  by  force  of  arms,  but  conquered  in  a  spiritual 
sense.  This,  therefore,  is  a  prophecy  of  the  calling  of  the 
Gentiles.     As  such  is  quoted  in  Acts  15 :  15-17. 

Further,  he  predicts  the  permanent  restoration  of  Israel 
out  of  captivity  to  their  own  land,  9 :  13-15,  and  never  to  be  '^) 
removed  from  it  again.  This  must  be  as  parallel  in  Hosea, 
partly  fulfilled  in  the  return  from  exile.  The  O.  T.  forms 
must  be  replaced  by  N.  T.  corresponding  things.  The  rest 
was  fulfilled  in  Christ.  It  will  thus  be  seen  that  Hosea  and 
Amos  agree  entirely  in  predictions  of  the  proximate  future 


56 

or  Messianic  period.  They  predict  the  fall  of  the  house  of 
Jeroboam  though  then  so  strong,  and  the  utter  destruction 
of  the  kingdom  of  the  ten  tribes.  Amos  does  not  mention 
Assyria  as  the  instrument  of  judgment,  which  Hosea  does, 
but  he  threatens  captivity  to  both  Israel  and  Judah,  by  a 
nation  to  be  raised  up,  6 :  14.  This  captivity  is  to  be  a  dis- 
tinct one  beyond  Damf.scus,  5  :  27. 

Special  Predictions. — That  the  smaller  kingdoms  in. 
the  vicinity  of  Israel  should  be  desolated,  direful  mortality, 
etc.  In  regard  to  Messianic  periods  Hosea  and  Amos  agree 
in  a  spiritual  sense.  They  predict  permanent  restoration. 
They  shall  be  united  and  governed  under  the  son  of  David. 
Amos  goes  beyond  Hosea.  (a)  In  showing  the  prostrate 
condition  of  the  family  of  David  ;  (6)  the  announcement  in 
express  terms  of  the  calling  of  the  Gentiles,  which  we  have 
seen  is  implicitly  set  forth  in  Hosea;  (c)  in  clear  statement 
that  nothing  was  to  be  hoped  for  by  ten  tribes  except  in  con- 
nection with  Judah. 

Genuineness  and  truth  of  Pentateuch  found  in  Amos 
shown  not  only  in  the  existence  of  Pent,  but  that  it  was  be- 
lieved by  people  of  Israel  and  those  about  them.  The  polit- 
ical institutions  we  find  here  were  framed  from  Pentateuch. 
In  Amos  is  fact  of  Pentateuch  4:  11;  1:  11.  Edom  as  Israel's 
brother  as  in  Gen.  16 :  26 ;  31 :  33.  &c. 


JONAH. 

Son  of  Amittai,  1 :  1.  Native  of  Gath-Heepher,  2  Kings 
14:  2-5.  Which  was  in  the  bounds  of  Zebulon,  Josh.  19: 
13.  Tarshish,  a  Phoenician  settlement  in  the  south  of  Spain. 
Jerome  says  Gath-Heepher  was  two  miles  from  Sephoris  on 
the  way  to  Tiberias. 

Date. — Only  data  accessible  are  obtained  from  the  fol- 
lowing considerations,  (a)  2  Kings  14 :  25.  Israel's  en- 
largement by  Jeroboam  was  said  to  be  in  fulfillment  of 
Jonah's  prophecy,  therefore  Jonah  prophesied  upon  close  of 
Jeroboam's  reign,  {b)  Position  among  minor  prophets  in 
the  canon.  It  comes  after  Amos,  who  prophesied  in  later 
years  of  Jeroboam's  reign.  So  Jonah  must  have  begun  to 
prophesy  near  the  close  of  J's  reign.  But  it  comes  before 
Micah,  who  prophesied  in  reign  of  Jothara,-»  there  fore  the 
greater  part  of  his  ministry  must  have  come  before  this  time. 
(c)  Date  of  the  first  invasion  of  Israel  was  in  reign  of  Mena- 


*Tr 


57 

hem,  2  Kings,  15  :  19.  ^  J's  mission  to  Nineveh  was  for  the 
warning  of  Israel.  Therefore  as  this  invasion  was  the  first 
assumption  of  a  threatening  attitude  on  part  of  Assyria,  a 
time  after  this  invasion  would  be  a  proper  time  for  this  mis- 
sion. A  few  months  of  reign  and  twelve  years  of  inter- 
regnum are  required  by  the  chronology  of  the  two  kingdoms 
after  Jeroboam.  We,  therefore,  argue  that  2  Kings  14  :  25, 
and  the  book  of  Jonah  were  at  difterent  periods.  f<K,^^,„,u^ 

Divisions. — (1)  Chaps.  1,  2,  first  mission, (_Mercy.^  (2) 
Chaps.  3,  4,  second  mission.    •    rV'a-c^-«--<'-» 

Contents. — Extji^aordinary  nature  of  some  of  the  events 
has  occasioned  critical  attacks.  Abarband  :  whole  account 
oT^the  fish  was  a  dream  of  Jonah's  while  he  was  sleeping  in 
the  side  of  vessel.  Clericus:  and  by  a  vessel  with  figure- 
head of  a  whale.  Vanderhart  :  whole  narrative  a  mere  al- 
legory'. Others:  a  moral  fiction  conveying  a  lesson;  a 
popular  legend  with  an  historical  basis ;  a  heathen  myth, 
without  any  historical  basis.  We  have  no  reason  to  believe 
i^is  not  historical,  (a)  The  whale  is  the  great  stumbling- 
block.  But  while  the  miracle  is  peculiar,  it  is  nq^more  dif- 
ficult than  any  other  miracle. 

Objected  :  No  whales  in  the  Mediterranean,  and  if  there 
were  their  mouth  is  too  small  to  swallow  a  man  whole. 

Ans. — The  species  of  fish  is  not  defined.  Heb.  LXX. 
Vulgate — "  great  fish."  Modern  interptetei^hold  it  to  have 
been  a  species  of  shark,  white,  soft,  long^  \vlii^'are  known 
to  have  swallowed  men  whole.  (6)  Repentance  of  Ninevites 
incredible,  and  no  mention  of  it  by  profane  historians. 
Ans. — (1)  Apart  from  Spirit  of  God  there  was  great  incen- 
tive. The  Assyrians  were  greatly  superstitious  and  would 
be  likely  moved  by  the  appearance  among  them  of  a  strange 
prophet,  from  a  foreign  country  of  whose  wonderful  deliver- 
ance they  may  have  heard.  (2)  The  coiulition  of  the  empire, 
defeat  of  their  armies  may  have  predisposed  them  to  listen 
to'lhe  warning  message.  (3)  It  is  not  mentioned  by  profane 
historians  because  they  had  no  Assyrian  records  for  it.  There 
were  no  records  because  it  was  too  evanescent,  and  because 
such  events  are  not  recorded,  [c)  Covering  of  beasts  with 
sackcloth  improbable.  Ans. — We  learn  from  Herodotus  that 
it  was  a  custom  to  make  animals  participate  in  their  religious 
observances,  e.  ^.,  sha^ngJaair  from  horses  for  religious 
rejoicing,  {d)  Various  mylTTs  have  been  pro_posed  as  sub- 
stitutes for  the  history.  '  But  (1)  they  had  no  resemblance  to 
the  narrative.     Oanes,  half  man  and  half  fish.   Resemblance 


-f  7 


58 

merely  in  name.  Andromeda,  chained  to  rock;  delivered 
by  Perseus.  Resemblance  merely  in  fact  that  A.  was  ex- 
posed to  a  sea-monster.  The  oldest  form  is  Hesione  chained 
to  a  rock.  In  2nd  century,  A.  D.,  was  said  she  was  swal- 
lowed by  a  fish,  and  5th  century,  A.  D.,  was  added  that  she 
was  disgorged.  This  shows  how  legends  grow  with  the  form 
of  history.  (2)  The  Jews  never  adopted  such  myths,  t  (3)  If 
they  had  they  would  have  shaped  this  more  to  suit  their 
national  prejudices.   "^  «-^(    ic^Jkt-*^   ou-  ■^-JT^  *n^^  9^iU-^u. 

Positive  Arguments  in  Favor  of  Historical  Char- 
acter.—(«)  Natural,  obvious  interpretation  of  the  language. 
{b)  Admission  into  the  canon,  (c)  Authority  of  the  N.  T., 
especially  Christ's  specific  reference  to  Jonah  as  a  type  of 
himself  Although  of  a  genuine  historical  character,  the 
narrative  is  not  given  as  mere  history,  but  for  the  spiritual 
lessons  which  it  contains.  This  is  proved  :  (1)  Compara- 
tively small  part  of  the  book  is  occupied  with  historical  oc- 
currences, and  a  moral  lesson  is  implied  in  all  that  are 
related.  (2)  Position  in  the  canon — being  among  the  pro- 
phetic books,  though  not  itself  prophetic.  If  it  had  been 
mere  history  it  would  have  been  classed  among  the  historical 
books,  e.  g.,  Samuel.  It  is  put  among  prophetic  books  be- 
cause the  events  recorded  are  typical.  (3)  Character  of  bis 
mission.  Designed  not  so  much  to  secure  repentance  of 
Nineveh,  nor  as  a  promise  to  Gentiles,  as  a  lesson  to  Israel, 
ef.  Jer.  27 :  2,  S,jf  (4)  No  attempt  at  permanent  result,  as  in 
cases  of  Elijah  and  Christ  with  the  Gentiles.  (5)  Testimony 
of  Christ,  who  calls  attention  to  the  spiritual  lessons  of  this 
book.     Matt.  16:24.    A*--^    -    ^^    a,    J^    y>. 

Lesson  of  this  Book- — (1)  A  means  by  which  other 
prophets  ma}' justify  themselves  when  their  predictions  fail, 
Hitzig.  This  is  purely  skeptical,  based  upon  failure  of 
prophecy.  (2)  Salvation  was  to  be  by  penitence  and  pious 
feeling,  e.  g.  Sailors,  Jonah.  Ninevites  repented  and  were 
saved.  (3)  Narrowness  of  the  Jews.  Jehovah  was  God  of 
Gentiles  also  To  understand  this  we  must  see  what  were 
the  motives  of  Jonah's  action,  Fairbairn.  If  God  should 
overthrow  N.  for  its  sins,  this  would  be  a  striking  instance 
of  his  justice,  and  would  lead  Israel  to  repentance.  J.  de- 
sires this,  but  fearing  God's  mercy  woijl^s^ve  it,  he  fled. 
Jewish  tradition,  more  concerned  for  his  country  (Son)  than 
for  his  God.  (Father.)  Others  find  a  motive  in  difiidence ; 
risk  of  the  undertaking,  hopelessness  of  the  task.  True 
view :  J.  feared  to  preach  to  N.  lest  it  should  be  sparedlbr 


'   •  ^-  *^  (M^ 


/' 


t^. 


1_ 


-.—3^     u 


JCTv^^     ^o:  (-    >> 


■'<2^c    %  ;   '^  ^ 


i'Oui^  /  i  ;  vyi 


>-i_:a         <----t^ 


C^ 


<=*-»       />■»'>-» 


(S^. 


r 


3: -3. 


A<v,    ^  CAI^ 


eya    -Sr7 


59 

the  overthrow  of  Israel.     He  desires  to  die  after  the  repent- 
ance of  the  city,  because  he  felt  that  the  doom  of  his  country  [ 
was  sealed,     cf.  Elijah  at  Carmel. 

Symbolic  events  show  Gentiles  less  obdurate  than  Israel. 
Twofold  application,  (a)  Admonitory — of  the  present.  J. 
cast  into  the  sea  for  his  disobedience;  mariners  cry  to  God 
and  are  saved.  Israel  had  many  prophets,  yet  had  not 
repented.  K  repents  at  the  preaching  of  one.  (6)  Typical. 
J7  cast  out  of  ship,  afterwards  delivered;  Jews  rejected, 
though  not  utterly  destroyed.  J.  preaches  to  Gentile  Nin- 
eveh, who  repents.  Word  of  God  will  be  preached  to  Gen- 
tiles who  repent.  Plainly  stated,  Amos  9  :  12.  Same  truth 
taught  elsewhere  in  Scripture.  Elijah  was  sent  to  widow  of 
Zarepta,  1  Kings  17.  Elisha  cures  Naaman,  2  Kings  5. 
Christ  preaches  to  woman  of  Samaria,  John  4.  Syrophce- 
nician  woman's  daughter  healed,  Mark  7'7^'^agi  at  the  Sav- 
iour's birth.  Christ  unfolds  a  still  deeper  typical  meaning 
in  Jonah's  being  in  the  belly  of  the  fish.  Typical  of  His 
death  and  burial.  Not  merely  as  to  length  of  tim^;  but  the 
apparent  destruction  of  Jonah  was  not  end  of  his  work.  It 
only  paves  the  way  for  his  miraculus  deliverance  and  preach- 
ing to  the  Ninevites.  Same  fact  is  apparently  used  in  Rom : 
11:15: 

Date  of  Composition. — Various  views.  Assyrian  exile. 
Time  of  king  Josiah.  Time  of  Maccabees.  Those  who  held 
to  mythical  origin  place  it  as  far  as  possible  from  time  of 
Prophets.  This  class  argue  (a)  J.  not  the  author  because  he 
is  spoken  of  in  third  person.  This  is  the  case  in  books  of  un- 
doubted authorship.  (6)  Numerous  Aramaisms.  No  more 
than  in  Hosea,  whose  date  is  acknowledged,  {c)  Prayer  of 
Jonah  said  to  be  inappropriate  is  taken  from  Psalms  written 
a'fter  exile.  We  may  claim  as  well  that  Psalms  were  composed 
from  J's  prayer.  Itis  urged  that  it  is  inappropriate  to  condition 
in  which  J.  was,  therefore  was  not  written  by  Jonah.  Ans. — 
(1)  No  argument.  For  whoever  wrote  the  book  must  have 
thought  it  appropriate  or  he  would  not  have  inserted  it,  and 
J.  may  have  erred  in  this  matter  as  well  as  another.  (2)  It 
is  appropriate,  since  he  had  reason  to  be  thankful  for  his  de- 
liverance from  the  sea.  (3)  It  is  natural  that  he  should  base 
his  prayer  on  Scripture,  adapting  figurative  language  of  oth- 
ers to  his  own  real  sufte rings,  (d)  Use  of  past  tense  in  de- 
scription of  Nineveh,  implying  city  not  in  existence  when 
book  was  written.  But  it  merely  implies  what  it  was  when 
J.  found  it,  and   ch.  4  :  11,  God  spared  N.     (e)  Impossible 


60 

size  of  city.  Ans. — Measurements  of  ancient  historians 
agree  with  Jonah's.  Modern  historians  differ.  Layard 
agrees  with  Jonah.  "  Three  days' journey  " — circuit  of  city. 
Rawlinson  thinks  it  means  sum  of  lengths  of  all  the  stre  ets. 
Far-fetched.  Not  necessary  to  suppose  all  property  occupied 
with  residences. 
0-^  Authorship  of  Jonah  Proved.— (^0  The  introduction 
^  is  such  as  a  prophet  would  claim  for  himself  This  is  a  pre- 
sumption in  favor  of  its  being  production  by  Jonah,  (b)  It 
is  claimed  for  Jonah,  1  :  1.  (c)  Placed  among  prophetic 
books.  Its  position  is  testimony  of  the  collectors  that  it 
was  the  production  of  Jonah,  and  the  later  the  date  of  the 
writing  the  less  danger  of  mistake,  {d)  Hatred  by  Jews  for 
Gentiles imakes  its  production  at  a  late  date  impossible,  (e) 
Tradition\favors  authorship  of  Jonah. 

ASSYRIAN    PERIOD. 
II.— PROPHETS  OF  JUDAH. 

Condition  of  the  Kingdom.  It  was  not  schismatic. 
Idolatry  was  introduced  by  the  daughter  of  Ahab.  The  re- 
action comes  in  more  completely  under  Joash  than  under 
Jehu  in  Jeremiah.  There  were  four  princes  in  this  period. 
The  first  and  second  were  godly  ;  Ahaz,  idolatrous ;  Heze- 
kiah,  reformer.  Evil  was  at  no  time  totally  eradicated.  In- 
flictions by  Syria  and  Assyria. 

There  are  five  prophets  in  this  period :  Joel,  Obadiah, 
Isaiah,  Micah,  Nahum,and  this  is  their  chronological  order^ 
There  was  conflict  all  the  time  between  evil  tendencies  of 
the  people  and  influences  of  the  good  kings.  The  people 
being  thus  balanced,  God  employed  both  mercy  and  judg- 
ment. In  first  reigns,  mercy  ;  but  the  people  became  proud  ;^ 
then  judgment,  but  Judah  being  not  yet  ripe  for  overthrow 
was  spared.  Their  ministers  differ  from  those  of  their  con- 
temporaries in  Israel. 

Nature  of  Their  Ministry.— 1.  They  are  ministers  of 
gentleness  rather  than  severity ;  of  hope,  rather  than  de- 
nunciation. They  are  either  positive  or  negative.  Micah, 
positive ;  Obadiah,  Nahum,  negative ;  Joel,  Isaiah,  both. 
The  positive  give  greater  space  to  promise,  and  make  these 
of  a  larger  and  fuller  kind  than  in  Israel.     Exactly  one-halt 


J\ 


'-S'-l-— 


61 

of  Joel  is  promissory ;  and  Isaiah,  in  the  last  twenty-seven 
chapters,  devotes  himself  expressly  to  the  work  of  comfort; 
Micah  gives  large  space  to  promise.  The  contrast  of  this 
period  with  Israel  is  great.  In  Judah,  the  promises  made 
are  not  all  left  to  the  distant  future,  but  include  present  de- 
liverances. The  negative  are  consolatory.  Denunciation  and 
downfall  of  their  heathen  foes,  because  the  overthrow  of 
these  is  mercy  to  Judah.  Their  overthrow  is  in  order  that 
the  power  may  be  given  to  Israel.  The  heathen  for  a  time 
will  o^^erthrow  the  peuple  of  Gud,  bul  il  is  added  that  they 
shall  ultimately  be  cast  down,  and  the  power  given  to  God's 
people.  This  is  so  in  regard  toEdom  in  Obadiah.  Nahura 
tells  of  a  similar  judgment  on  Nineveh  and  Assyria.  Isaiah 
against  Assyria  and  Babylon. 

2-  The  greater  clemency  of  the  Lord  to  Judah  is  shown 
by  granting  to  the  prophets  of  the  kingdom  a  range  of  much 
greater  foresight  than  to  Israel.  Not  only  do  they  advise 
them  of  the  events  immediately  before  them,  but  they  also 
disclose  the  remote  future,  preparing  the  people  in  advance 
for  remote  necessities,  [a)  A  most  appalling  disaster  to  Ju- 
dah in  the  succeeding  period,  {b)  Existence  of  Judah  not 
limited  to  this  period,  but  continued.  {c)  Judah  is  to  be 
brought  into  contact  with  the  greatest  nations  of  the  world, 
and  is  to  experience  their  hostility,  {d)  Needful  for  proph- 
etic marks  of  the  Messiah  to  be  given.  For  these  reasons  a 
much  greater  range  is  given  to  Judah  than  to  Israel.  The 
overthrow  of  the  ten  tribes  and  its  attending  circumstances 
are  almost  the  whole  that  is  given  to  Israel.  To  Judah,  in 
addition  :  A  series  of  successive  judgments  against  Judah  ; 
Assyrian  invasion,  and  its  failure;  captivity  of  Babylon  and 
its  deliverance;  overthrow  of  Nineveh;  judgments  against 
inferior  foes ;  and,  lastly,  the  overthrow  of  Babylon  herself, 
the  foe  of  the  future. 

The  body  of  the  revelations  just  given  has  been  variously 
apportioned.  Joel :  A  general  overthrow  of  the  future,  with- 
out distinctly  specifying  the  events  in  it.  Judah  has  re- 
peated strokes  of  judgment,  and  when  it  is  brought  to  itself 
by  this  means,  God  shall  return  to  it,  and  execute  judgments 
upon  its  enemies.  This  is  filled  up  more  in  detail  by  other 
prophets.  Micah  dwells  exclusively  upon  the  fortunes  of 
God's  people,  their  punishment  for  unfaithfulness,  and  their 
subsequent  blessedness.  Obadiah  and  Nahum  individualize 
the  work  of  judgment  upon  the  foes  of  God's  people.  Oba- 
diah tells  of  the  fate  of  Edom,  the  hereditary  foe  of  Judah. 


62 

Nahum,  toward  the  close  of  this  period,  foretells  the  down- 
fall of  Nineveh.  Isaiah  goes  over  the  ground  in  a  general 
way  marked  out  by  Joel,  but  differs  from  him  in  unfolding 
in  their  details  what  Joel  gives  in  general  outline,  while  at 
the  same  time  he  goes  beyond  in  the  fullness  of  the  blessings 
of  God's  people.  Micah  :  The  judgments  against  the  foes 
exceeds  Obadiah  and  Nahura.  To  no  one  is  so  large  a  view 
of  the  future  given  as  to  Isaiah,  until  the  time  of  Daniel. 

Messianic  Predictions. — The  range  of  the  Messianic 
predictions  of  the  Judeau  prophets  is  also  extensive.  In 
Israel  it  was  negative.  Judah  does  this,  but  goes  far  beyond 
this  position.  The  people  shall  not  only  return  to  God  from 
their  apostasy,  as  Amos  says,  but  they  shall  also  be  purged. 
All  their  foes  shall  themselves  be  humbled  and  destroyed, 
all  that  is  noxious  in  animal  creation — even  death  itself.  No 
form  of  evil  shall  remain  to  the  people  of  God.  The  prophets 
of  Judah  are  not  couiined  to  this  negative  view  of  the  case. 
They  develop  the  positive  beauties  of  the  period,  as  to  the 
people  of  God  and  the  Gentiles. 

1.  The  people  of  God,  both  in  inward  character  and  out- 
ward condition,  shall  correspond  to  what  they  should  be. 
They  shall  be  holy  in  their  character,  and  have  the  Spirit  of 
God  poured  out  upon  them,  and  then  their  kingdom  of  peace 
shall  be  universal,  perpetually  prosperous,  and  shall  sway 
the  whole  world,  whose  resources  shall  flow  into  it,  and  con- 
tribute to  its  honor. 

2.  The  calling  of  the  Gentiles,  and  their  conversion  to 
God,  are  more  clearly  revealed  than  in  Israel.  It  was 
shadowed  forth  by  Jonah,  stated  limitedly  by  Amos,  but  by 
the  prophets  of  Judah  in  the  most  unambiguous  way,  "  All 
nations  will  flock  to  God,  etc." 

Person  of  Christ- — Besides  this  general  development  of 
the  characteristics  of  the  Messianic  period  as  respects  the 
people  of  God  and  the  Gentiles,  the  Judean  prophets  bring 
into  view  the  Person  of  the  Messiah  as  was  not  done  by  the 
prophets  of  Israel.  The  prophets  of  Israel  predicted  the 
family  of  David,  and  its  rise  again,  but  do  not  view  the  Per- 
son of  Christ.  The  prophets  of  Judah  say  he  shall  appear 
during  a  time  of  oppression,  and  shall  spring  from  the  house 
of  David,  born  in  Bethlehem,  the  son  of  a  virgin.  He  shall 
honor  Galilee,  be  rejected  by  the  Jews,  but  accepted  by  the 
Gentiles,  By  his  death,  he  shall  be  brought  into  glory,  and 
establish  a  kingdom  of  righteousness.  Obadiah  and  Nahum 
simply  refer  to  the  Messianic  period,  the  former  explicitly. 


63 

the  latter  implicitly.  They  simply  refer  to  it  in  its  negative 
phase,  as  to  its  deliverance  from  and  judgments  upon  the 
foes  of  God's  people.  Isaiah  and  Micah,  between  whom 
there  is  a  close  connection,  speak  of  the  Person  of  the  Mes- 
siah, of  his  birth  in  Bethlehem,  of  his  deity,  and  of  his 
kingly  office  as  Messiah.  Isaiah  alone  gives  the  birth  from 
the  virgin,  the  suiferings  and  vicarious  death.  The  blessings 
are  nowhere  set  forth  so  well  and  so  gloriously  as  in  Isaiah. 

Divisions. — This  prophetic  period,  though  strictly  a  unit, 
may  be  divided  into  two  portions  :  (a)  Outward  prosperity 
under  the  vigorous  reign  of  the  pious  Uzziah,  and  before 
the  Assyrians  had  come.  (6)  Trial  under  Ahaz  and  Heze- 
kiah.  This  is  after  the  invasion  by  Syria  and  Ephraim,  and 
w^hen  the  Syrians  present  a  threatening  aspect.  To  the  first, 
belong  Joel,  Obadiah,  and  the  first  six  chapters  of  Isaiah. 
The  prophets  endeavor  to  break  the  proud  spirit  of  the  peo- 
ple, which  prosperity  had  engendered,  by  setting  forth  the 
coming  trials.  To  the  second,  belong  Micah,  IsTahum,  and 
considerable  of  the  remainder  of  Isaiah.  Here  the  downfall 
of  Nineveh,  and  the  Messiah  as  defender  and  king  of  his 
people,  are  displayed.  Isaiah's  ministry  extends  not  only 
through  both  portions  of  this  period,  but  goes  beyond  the 
downfiall  of  Sennacherib,  and  proposes  the  way  for  the  next 
period,  the  Chaldean.  These  prophets  of  Judah  in  the  As- 
syrian period  may  be  compared  in  minor  points: 

Personal  and  Family  Relations — Mention  is  made  of 
the  fathers  of  Joel  and  Isaiah  ;  the  residences  of  Micah  and 
Nahum  are  given  ;  but  of  Obadiah,  only  the  name.  This  is 
all  we  have  of  their  personal  history,  except  a  few  scraps  of 
Isaiah's.     Probably  all  except  Nahum  belonged  to  Judah. 

Duration  of  Ministry, — Isaiah  under  four  kings;  Micah 
under  three  kings.  The  ministries  of  Joel,  Obadiah,  and 
Nahum  were  probably  brief. 

Structure  of  the  Books.  —  Isaiah  in  successive  portions, 
which  are  kept  distinct ;  Micah,  a  general  summary  of  the 
revelations  made  to  him,  without  distinction  of  date.  The 
other  prophets  have  done  the  same,  unless,  as  seems  to  be 
the  case  with  Obadiah  and  Nahum,  they  have  given  us  only 
a  single  discourse. 


JOEL. 

From  1  :  9,  13,  14,  some  infer  that  he  was  of  Levitical 
descent.     There  is  no  warrant  for  this. 


64 

Date  of  His  Ministry  is  shown  by  his  position  between 
Hosea  and  Amos.  He  must,  therefore,  have  been  of  the 
time  of  Uzziah,  and  durino;  the  part  when  Jeroboam,  king 
of  Israel,  was  yet  living.  For  Ilosea's  ministry  began  in 
that  part  of  Uzziah's  reign  when  Jeroboam  was  living,  and 
the  ministry  of  Amos  was  begun  and  finished  during  same 
period.  So  anything  between  these  ministries  must  also 
have  been  in  that  same  period.  Some  put  him  at  a  still 
earlier  date,  as  far  back  as  Joash.  The  enemies  given  as 
enemies  of  Judah  can  all  be  shown  to  have  been  enemies  in 
the  time  of  Joash.  This  proves  nothing,  because  the  powers 
mentioned  were  hereditarj^  foes,  and  ready  for  war  at  any 
time.  Amos  denounces  the  same  nations,  and  accuses  them 
of  the  same  crimes.  Others  place  Joel  at  a  later  date  than 
Ilezekialj.  This  is  claimed  from  3  :  2,  but  the  "  Israel  " 
moitioned  there  means  both  branches  of  the  covenant  people, 
iind  their  captivity  is  future,  and  not  spoken  of  as  past.  Fur- 
ther, Joel  must  have  preceded  Amos,  since  A.  begins  with 
words  with  which  J.  closes  and  the  way  in  which  they  appear 
in  the  two  books  shows  that  A.  is  one  who  quotes.  But  A. 
finished  his  ministry  before  that  captivity,  so  J'.s  could  not 
have  been  after  it. 

Divisions. — There  are  two  parts,  of  36  vs.  each  :  a  1  :  2; 
2  :  17,  the  judgment  and  exhortation  to  repentance,  b  2:  18  ; 
8  :  21,  the  blessing.  ^  is  a  description  of  unexampled  dis- 
tress and  scourge  of  devouring  insects.  Is  it  allegorical  or 
real  ?  Whichever  they  were,  they  were  symbolical  of  the 
punishment  to  Judah  by  invading  enemies.  Some  say  there 
is  an  allusion  to  the  four  great  powers  of  the  ancient  world, 
by  which  the  people  of  God  were  successively  assailed.  £ 
In  the  second,  we  pass  from  judgment  to  mercy.  («)  Re- 
moval of  scourge.  (2  :  18-27.)  (6)  Bestowment  of  all  spir- 
itual gifts.  (2  :  27-32.)  (c)  litter  destruction  of  all  foes. 
Oh.  8.  Many  critics  think  Joel  wrote  more  than  we  have, 
and  they  think  they  find  it  in  Isaiah.  Joel  quoted  Matt.  24  : 
29.  Morn  10:  13  equals  Joel  2  :  32.  Rev.  14:  15  equals 
Joel  3  :  13. 

The  first  part  is  a  description  of  unparalleled  distress  by 
a  swarm  of  insects.  There  are  difterent  views  as  to  what 
kind  of  insects  is  intended,  four  terms  being  employed. 
(a)  They  denote  four  kinds  of  locusts:  (6)  Different  species 
of  the  same  kind ;  (c)  The  same  insect  in  successive  stages 
of  its  growth.  Four  stages  of  growth.  Credner:  '■'■Gazam 
is  the  migratory  locust,  which  visits  Palestine  chiefly  in  the 


65 

autumn,  'arbeh,  the  young  brood,  i/eleg,  the  young  locust  in 
the  last  stage  of  its  transformation,  or  before  changing  its 
skin  for  the  fourth  time,  and  chasil,  the  perfect  locust  after 
this  last  change,  so  that,  as  the  brood  sprang  from  the  gazam, 
chasil  would  be  equivalent  to  gazam!'  (See  Keil,  "  Minor 
Prophets,"  Joel  1  :  1-4.)  Palestine  was  first  visited  by  the 
locusts  in  the  autumn,  full  grown  ;  this  swarm  laid  its  eggs 
and  perished  in  the  Red  Sea.  The  combined  heat  and  drought 
favored  the  hatching  of  the  eggs  in  the  spring.  Then  de- 
scribes a  running  or  climbing.  They  have  to  cast  the  skin 
four  times  before  they  come  out  perfect.  Objections  to  this 
view:  (a)  It  requires  an  interpolation  of  the  laying  the  eggs, 
and  hatching,  and  requires  a  ditferent  subject.  (6)  While 
assuming  distinct  significance  for  three,  four  is  a  species. 
This  theory  has  been  modified.  But  the  only  proof  that 
there  would  then  be  successive  stages,  is  (1)  that  in  verse  4 
they  occur  in  a  particular  order;  but  in  2  :  25,  they  occur  in 
another  order.  (2)  'Arbeh  is  not  so  used  elsewhere,  but  is 
the  usual  term  for  locust.  (3)  Yeleg  cannot  have  this  mean- 
ing, because  i^ahum  3  :  6,  makes  it  mean  "  full-grown." 
(4)  In  Ps.  105  :  34,  ^arbeh  and  yeleg  are  synonomous:  so  also 
'arbeh  and  chasil  in  Ps.  78  :  46.  Chasil,  Deut.  28  :  38,  ex- 
presses the  act  of  devouring.  On  the  whole  it  is  best  to  con- 
sider them  as  poetic  equivalents  of  the  same  thing.  The 
terms  used  really  mean  "  gnawer,"  swarmer,"  "  feeder," 
"  devourer." 

Do  they  mean  actual  locusts,  or  are  they  symbolic  ?  Doubt- 
less the  latter,  because:  1.  They  are  a  natural  figure 
for  hostile  invaders;  cf.  Rev  9  :  3-11,  and  often  in  SS.  2. 
It  is  represented  as  a  judgment  of  unparalleled  severity, 
and  to  be  the  last  before  the  Messianic  blessing  shall  come. 
This  would  be  exaggerated  if  actual  locusts  were  meant. 
Cf.  2  :  2,  the  darkness  was  to  be  before  them,  not  by  them, 
the  Lord's  hosts  2:  10;  2:  11.  3-  Their  ravages  are  not 
past  nor  present — as  they  must  be  on  the  literal  hypothesis, 
for  it  is  impossible  to  suppose  the  prophet  would  spend  so 
much  space  in  predicting  a  mere  swarm  of  locusts, — but 
future.  In  3 :  15,  preterites  are  used  and  yet  refer  to  the 
future,  and  in  1 :  15,  "  the  day  of  the  Lord  "  is  identified 
with  locusts.  4.  The  connection  of  the  prophecy  demands 
an  allegorical  hypothesis.  The  heathen  are  denounced  for 
crimes  not  yet  committed.  This  can  only  relate  to  the  crime 
predicted  in  3  :  7.  In  consequence  of  final  judgment  on  the 
heathen,  strangers  shall  pass  through  Jerusalem  no  more, 


66 

etc.  6  The  attributes  of  the  locusts,  and  the  terms  used  of 
them,  belong  to  a  nation,  as  goi/,  1 :  6,  and  am,  2:  2.  The 
latter  is  twice  used  of  ants,  but  never  the  former.  They  are 
called  "northern,"  2  :  29  ;  but  locusts  come  from  the  south, 
and  invasions  from  Babylon  from  the  north.  The  reason 
assigned  for  destruction  is  that  they  have  done  great  things 
and  will  be  punished.  They  shall  perish  in  two  seas  at  once, 
2 :  20,  and  so  mere  foes  on  all  sides,  2 :  17,  priests  are  to 
pray  God  for  deliverance,  that  the  heathen  should  not  rule 
over  them,  which  is  not  because  they  are  so  reduced  as  to  be 
a  prey  to  the  heathen,  nor  that  they  should  become  a  by- 
word among  them.  2  :  25,  speaks  ot  the  years  the  locusts 
have  eaten.  2  :  4,  5,  they  are  like  horses  and  chariots,  which 
shows  their  true  meaning.  In  1:  19,  20,  the  figure  is  changed 
to  that  of  fire,  which  shows  it  to  be  but  a  figure.  Literalists 
say  it  refers  to  a  drought,  but  it  is  not  said  there  would  be 
one.  6.  The  allegorical  view  is  the  oldest,  and  has  also 
been  most  prevalent.  Targum  substitutes  names  of  people 
for  locusts.  Rufinus  is  the  only  Latin  father  holding  the 
literal  view.  8ome  Jews  hold  literal  view.  Bochart  finds 
literal  interpretation  among  Christians,  followed  by  ration- 
alists. It  is  not  necessary  that  all  the  names,  1 :  12,  should 
have  separate  signification.  It  is  a  question  whether  the 
four  different  names  of  locusts  have  difi:erent  significations. 
Ephrsem  Syrus  refers  them  to  ditferent  invaders.  Jerome, 
Cyril,  and  Hengstenberg  refers  them  to  the  four  world  king- 
doms of  Daniel,  which  should  oppress  Israel.  Nothing  is 
certain,  except  that  these  are  curious  coincidences.  Ch.  1 
has  descriptions  of  judgment;  ch.  2  has  the  same  theme,  but 
under  different  aspects,  agents  are  different,  described  in  vs. 
10,  11,  12,  etc. ;  then  in  v.  18  the  tone  changes  to  that  of 
promise.  These  promises  are:  1.  Removal  of  the  scourge, 
and  restoration  of  all  that  had  been  lost,  2:  18-27;  2.  Be- 
stowment  of  spiritual  gifts,  2  :  28-32  ;  3.  Destruction  of  foes, 
ch,  3.  In  2 :  23  occurs  in  the  English  version  an  incorrect 
translation.  The  correct  meaning  is  "  teacher  of  righteous- 
ness." This  includes  all  whom  God  commissioned  to  instruct 
the  people,  and  includes  the  prophet,  and  the  greatest  teacher 
of  all,  the  Messiah.  "  Teacher "  is  used  generically.  In 
consequence  of  the  people  being  thus  led  to  righteousness, 
God  would  give  them  abundant  rains  in  the  first  '•  month," 
as  in  the  A.  V.,  but  it  should  be  in  the  first  "place." 
Observe,  1.  This  has  the  sanction  of  all  the  versions.  2. 
The  usage  of  the  word  moreli  is  not  rain,  but  teacher,  in 


67 

every  other  passage.  In  Ps.  84  :  7,  the  meaning  is  disputed. 
3.  Expression  "  to  righteousness "  favors  teacher.  If  it 
means  rain,  it  must  mean  that  which  is  suitable,  a  sense  it 
never  has  elsewhere.  In  A.  V.,  "  moderately  "  should  be 
"to  righteousness."  4.  Translation  "former  rain  "  would 
introduce  a  tautology,  for  next  clause  has  the  same.  He 
pours  out  upon  them  a  spiritual  blessing.  This  shall  be 
upon  all  flesh,  i.  e.,  not  only  upon  all  mankind,  without 
national  distinction,  but  also  upon  all  classes  of  men,  irre- 
spective of  age,  rank  or  sex.  In  Acts  2 :  16,  Peter  tells  us 
the  fulfillment  of  the  prophecy  had  begun  then,  and  also  the 
marvelous  outpouring  of  the  Spirit  w"as  not  a  final  comple- 
tion of  the  prophecy  but  only  a  beginning.  There  were  to 
be  signal  judgments  upon  the  enemies  of  God  ;  there  were 
to  be  premonitory  wonders,  2  :  30,  31.  In  ch.  3,  we  have  an 
account  of  the  judgment  itself.  This  chapter  is  figurative, 
but  in  substance  it  has  met  repeated  fulfillment,  as  one  after 
another  of  the  enemies  of  God  has  been  destroyed,  and  it 
shall  finally  be  fulfilled  completely  in  the  universal  judgment 
of  the  world  to  come.  In  3  :  2,  the  scene  of  judgment  is  laid 
in  the  valley  of  Jehoshaphat,  which  is  supposed  to  be  the 
same  referred  to  in  2  Chron.  20 :  26.  Others  suppose  from 
3  :  16  that  the  valley  nearest  the  temple  must  be  meant,  so  a 
Jewish  literalism  expects  the  final  judgment  there.  Jehosha- 
phat, Jehovah  judged,  hence,  "  valley  of  God's  judgment." 
3  :  1-8,  charges  against  the  heathen  ;  all  nations  are  repre- 
sented as  leagued  against  the  Lord,  and  are  destroyed  by 
Him.  3 :  9-15,  all  people  are  called  to  come  and  witness  and 
assist  in  this  afiSiction.  3  :  17-21,  the  blessed  results  :  His 
people  are  to  be  preserved.  The  type  of  the  abundance  is 
expressed  in  3 :  18,  even  the  most  desolate  places  shall  be 
blessed.  Egypt  and  Edom  are  types  of  the  foes  of  Israel, 
and  they  shall  be  destroyed. 


OBADIAH. 


Other  Obadiahs  in  the  Bible  but  no  identification.  2 
Chron.  17  :  7 ;  34 :  12.  Because  his  name  is  nowhere  else 
found  they  think  that  is  testimony  against  it  l)ut  it  is  the 
reverse. 

Shortest  of  all  0.  T.  books.  Not  a  fragment.  Name 
borne  by_  others,  ministry  in  Judah,  of  author's  life,  dura- 
tion of  ministry,  nothing  known.     Date  of  ministry  infer- 


68 

red  from  position  in  Minor  Prophets.  Comes  after  Amos, 
whose  ministry  was  in  the  first  part  of  Uzziah's  reign,  and 
before  Jonah,  whose  ministry  was  ended  before  the  close  of 
Jothan's  reign.  So  O's  ministry  must  have  been  in  latter 
part  ot  Uzziah's  reign  or  in  first  part  of  Jotham's.  Some 
place  it  as  early  as  reign  of  Joram.  Others  as  late  as  in  or 
after  the  Bab.  exile.  First  vieir  as  to  date  conjirmed  (a)  per- 
haps by  ver.  20,  (h)  indefinite  allusions  to  Chaldeans,  ver. 
11.  (c)  Denunciations  of  Edom  in  same  period  by  Joel, 
Amos,  Isaiah.  Three  parts  :  vs.  1-9  the  desolation  to  which 
Edom  was  doomed,  vs.  10-16  reason  of  it,  his  unbrotherly 
treatment  of  Judah,  vs.  17-21  contrasted  restoration  and 
enlargement  of  Israel.  Predictions.  1.  Capture  of  Jerusa- 
lem vs.  11-14.  This  is  the  passage  in  which  there  is  diflfer- 
ence  of  opinion  as  to  date.  2.  Hostility  then  shown  by 
Edom,  comp.  Ps.  137:  7;  Ezek.  35:  5.  3.  Overthrow  of 
Edom  (a)  by  the  nations,  ver.  1  fulfilled  by  Nebuchadnezzar, 
comp.  Mai.  1 :  3,4;  (b)  by  the  house  of  Jacob  restored  to 
their  ancient  seats,  ver.  18.  4.  Day  of  the  Lord  upon  all 
nations,  vs.  15,  16,  fulfilled  successively  and  simultaneously. 
5.  Restoration  of  Israel,  vs.  17-21.  Saviour's  human  champ- 
ions and  the  Messiah. 

Correspondence  with  preceding  and  succeeding  prophets, 
Jeremiah,  ch.  49;  not  (a)  independently  suggested  to  both, 
nor  (b)  servile  imitation,  but  (e)  indication  of  oneness,  {d) 
mutual  sanction,  [ej  call  attention  to  what  is  about  to  pass 
into  accomplishment.  Incidental  evidence  of  genuineness 
and  canonicity  of  earlier  Scriptures.  Critical  extremes,  (a) 
pedantic  minuteness  and  baseless  conclusion;  (6)  alterations 
of  text  to  restore  an  imaginary  conformity. 


ISAIAH. 

PRELIMINARY  CHAPS.  I.-VI. 

This  prophet  is  called  the  "prince  of  prophets."  His 
writings  are  the  largest  and  clearest  as  to  the^worS  of  the  Mes- 
siah. Singular  fitness  in  his  name.  "  Isaiah  "  means  "  sal- 
vation of  Jehovah,"  and  such  was  his  message.  According 
to  Is.  1  :  1,  he  was  the  son  of  Amoz,  of  whom  nothing  is 
known.  He  lived  in  Jerusalem,  the  "  middle  city,"  2  Kings, 
20  :  4.     He  was  married,  and  had  at  least  two  children,  7 : 


69 

8;  8  :  3,/8.  The  name  of  one,  Shear-jashnb,  signifies  mercy 
to  Judah,  after  the  first  coming  judgment.  The  name  of  the 
olher,  Maher-shalal-hash-baz,  signifying  speedy  ruin  to  Syria. 
Some  suppose  a  third  son,  7:  14,  Inimanuel,  but  the  child 
thus  spoken  of  is  the  Messiah.  There  is  no  evidence  that 
his  wife  was  inspired;  8:  3,  called  prophetess  simply  from 
her  relation  to  Isaiah. 

Leading  Events. — 1.  Confronting  Ahaz,  ch.  7.  2.  En- 
couraging Hezekiuh,  ch.  37.  ^  3.  Healing  of  Hezekiah,  37-39 
chs.,  and  reproof  of  his  vain  display.  Ch.  38:  21  is  quoted 
in  favor  of  his  medical  skill,  but  this  is  given  onh'  in  virtue 
of  his  prophetic  office. 

Duration  of  Ministry. — During  the  reigns  of  Uzziah,;  /-V 
y^Hezekiah,  Ahazy 'Jothani.  Not  during  their  entire  reigns 
wliich  would  be  113  years.  The  earliest  date  in  the  book, 
6:  1,  the  year  Uzziah  died;  latest  date,  36  :  1.  Between 
these  46  years  is  the  shortest  period  that  can  be  allowed. 
Probably  his  ministry  extended  some  time  beyond  this. 
Some  say  until  the  time  ot  Manasseh,  because  [a)  Jevvish 
tradition  says  that  surviving  Hezekiah,  he  was  sawn  asunder 
by  Manasseh.  Some  refer  to  Heb.  11:  37.  {b)  Refers  the 
rest  (2  Chron.  32 :  82),  of  the  acts  of  Hezekiah  to  a  writing 
of  Isaiah,  and  this,  they  say,  implies  Isaiah  survived  Heze- 
kiah. (  (c)  A  record  of  Sennacherib's  death,  Is.  37  :  38.  (d) 
Not  forbidden  by  Isaiah  1:1;  rf.  Jeremiah  1  :  3,  Dan.  1 :  21./ 

Structure  of  the  Book- — i-  Utterly  confused,  jumbled 
together,  disorderly,  and  some  seek  to  bring  them  into  an 
order  which  mangles  the  iTook. 

2.  Partial  and  orderly  collections,  receiving  accidental 
accretions,  and  ultimately  bleijrled.  This,  too,  is  arbitrary, 
based  on  an  assumption  of '/d i sag ree r^ eliTs'^Tn"  the  book,  and 
on  that  of^he  collection  of  these  parts  by  another  than  the 

3.  Chronological^  arrange^^s^eliverea.     In  favor  of    <. 
this  it  is  urged  that  all  the  dates  which  do  occur  in  the  book 
are  in  chronological  order.     The  two  cases  in  which  a  de- 
parture is  assumed  are  chs.  1  and  6.     Chapter  6,  described, 

it  is  affirmed,  the  inauguration  of  the  prophet  into  office.  If 
this  be  correct,  then  ch.  6  is  the  first  of  all  chronologically. 
They  assume  that  Isaiah,  having  put  together  his  prophecies 
uttered  in  the  reigns  of  Uzziah  and  Jotham,  appended  to 
them  his  original  commission  in  order  to  show  them  that  the 
denunciations  which  he  had  uttered  were  in  strict  accordance 
with  the  divine  command.     Bjut  in  ch.  6  the  prophet  de- 


70 

scribes  not  his  original  commission,  but  a  special  dedication 
for  a  new  and  specific  work.  Ch.  .1,  all  suppose  to  be  out  of 
its  original  place.  Not  a  discourse  in  the  outset  of  his  min- 
istry, but  the  last  of  all,  and  not  prepared  until  the  whole 
was  written.  It  is  supposed  that  this  chapter  is  the  intro- 
duction prepared  at  the  conclusion  of  the  whole.  The 
decision  of  the  question  rests  mainl\'  on  the  interpretation  of 
vs.  7-9,  whether  the  preterite  is  historical  or  prophetical. 
The  latter  indicates  a  future  event  spoken  of  as  having 
already  occurred.     The  country  was  not  ravaged  to  the  ex- 

,  tent  there  mentioned  until  the  time  of  Hezekiah.     In  gen- 

■eral,  then,  the  order  is  chronological. 

4.  Others  insist  on  a  topical  arrangement,  prophecies 
relating  to  the  same  theme  being  classed  together.  Vitringa, 
as  follows  :  {a)  chs.  1-12,  prophecies  relating  to  Judah  and 
Ephraim,  from  the  earlier  part  of  his  ministry,  (h)  13-23, 
Relating  to  other  nations,  [c)  24-35,  Punishment  of  Jews 
and  enemies  of  the  church,  (d)  36-39,  Historical,  (e)  40-66, 
Person  and  reign  of  Christ.  Gesenius  divides  substantially 
the  same,  but  joins  (d)  and  (e)  as  both  relating  to  the  deliv- 
erance from  the  exile. 

5.  A  better  view  is  to  combine  the  chronological  order 
and  topical. — A  record  of  his  ministry  in  its  leading  features 
as  they  were  successively  unfolded,  viz  :  {a)  1-6,  Before  the 
Syrian  invasion.  Exhibition  of  the  certainty  and  necessity 
of  the  coming  judgment.  The  prophecies  were  delivered  to 
an  outwardly  prosperous  people,  under  Hezekiah  and  Jotham. 
Little  space  is  devoted  to  [tromises.  All  that  are  given 
relate  to  the  distant  future.  Messianic  period  referred  to 
brings  out  the  present  guilt  and  unfaithfulness.  Necessity 
of  judgments  to  prepare  for  the  blessings  of  the  future. 
Person  of  the  Messiah  only  once  alluded  to,  and  then  only 
obscurely,  (b)  7-37,  Extending  to  the  Assyrian  invasion. 
Alternate  between  judgment  and  mercy.  One  judgment  by 
Syria  already  sent,  and  another  by  Assyria  still  in  the  future. 
Necessity  of  a  severer  judgment  in  the  future.  The  person 
of  the  Messiah  appears  repeatedly  in  his  kingly  office.  He 
is  a  pledge  of  his  people's  preservation  and  deliverance  from 
oppression,  (c)  38-66,  Subsequent  to  the  Assyrian  invasion. 
The  second  judgment  l)y  Assyria  is  past,  but  another  more 
fearful  one  is  yet  to  come,fwhich  shall  not  merely  threaten 
the  destruction  of  the  holy  cit}^  but  shall  actually  accom- 
plish it,  and  they  shall  be  taken  away  from  their  land,  break- 
ing the  presumption  of  sinners  over  Sennacherib's  destruc- 


V      "^^"7 «-/  /.-/x  /  "^  ■-  t-i 


2v .'   —   "5  •>  ■ 


—  /2^ 


^/U^^   /  ^ 


cy^  U.^.j^-J,-y 


y.      (k         CV-   <X^    J« 


71 

tion,  by  this  announcement.  He  yet  gives  comfort  to  the 
pious,  who  were  in  danger  of  despairing,  that  though  this 
calamity  shall  befall  them,  it  shall  come  to  an  end,  and  the 
oppressor  shall  be  overthrown.  Cyrus  named,  Israel  named. 
Here  the  Messiah  is  again  exlxibifed,  not^s  a  king  but  as  a 
prophet,  and  as  a  sufferer,  t  h  e^ieaao  in  i  s  people,  and  iden- 
tified with  them  in  the  accomplishment  of  that  which  shall 
avail  for  the  good  of  others,  but  suftering  for  himself.  The 
last  section  is  adapted  to  a  great  necessity  of  the  future, 
hence  not  distinct  discourses  as  the  preceding,  but  one  con- 
nected composition. 

Unity  of  plan  in  the  whole  book.  i" 

1.  Chs-  1-6.     The  denunciations  of  the  early  chapters      ^  , 
increase  in  vehemence,  until  they  culminate  in  sentence  of 
desolation,   by  successive  judgments  pronounced    by   God 
himself,  in  the  vision  of  ch,  6.     This  is  the  germ  of  all  that 
comes  after.     The  prophet  is  informed  that  the  people  in-       * 
stead  of  being  benefited  by  his  ministry  would  continue  in 

sin  until  the  land  should  be  desolated,  although  they  should 
not  be  finally  destroyed,  because  there  was  still  a  holy  seed 
which  should  be  preserved.  The  sixth  chapter  is  in  its  right 
place.  If  this  is  the  place  where  this  vision  is  to  be  recorded 
it  is  also  where  it  should  appear.  If  we  see  in  6th  ch.  only 
his  call  to  the  ministry  we  lose  much  of  its  truth.  The  pre- 
vious chapters  lead  up  to  the  6th,  Jehovah  speaks  in  the 
6th  ch. 

2.  Chs.  7-37-  Subdivided,  (a)  7-12,  (b)  13-27,  (c)  28-35 
{d)  36-37.  (a)  Prophecies  occasioned  by  the  first  of  the  pre- 
dicted judgments,  the  invasion  by  Syria  and  Ephraim, 
promising  deliverance  from  this,  but  threatening  a  sorer  one 
to  come,  {b)  Meaning  of  these  predicted  events  to  the  world 
at  large,  (c)  Occasioned  by  the  approach  of  the  second 
judgment,  the  Assyrian  invasion,  promising  its  miraculous 
defeat,  (d)  Record  of  the  Assyrian  invasion  and  its  over- 
throw. 

3.  Chs.  38-66.  («)  Chs.  38,  39,  occasion  of  predicting 
the  third  judgment,  (b)  40-66,  comfort  in  view  of  this  judg- 
ment and  assurance  of  ultimate  deliverance.  This  same 
work,  of  judgments  upon  the  people  for  their  sins,  is  spoken 
of  in  general  terms  by  Obadiah  and  Joel.  They  said  it 
would  be  carried  to  the  extent  of  destroying  the  holy  city, 
but  by  what  steps  and  foes,  was  unknown,  until  Isaiah  re- 
vealed it.  No  prophet  of  this  or  any  other  period  is  explicit 
except  Daniel. 


72 

1.  Subdivided  into  eh.  1,  chs.  2-4,  ch.  5,  and  ch.  6.  Ch. 
1,  vs.  2-4,  charge  of  ingratitude  and  sin  ;  vs.  5-9,  land  to  be 
ravaged  in  consequence  ;  vs.  10-15,  observance  of  the  ritual 
could  not  save  them  ;  vs.  16-20,  sin  must  be  repented  of  and 
forsaken  ;  or,  vs.  21-31,  it  shall  be  wiped  out  by  judgment. 
Chs.  2-4;  (a)  2:  2-4,  Zion's  glorious  destiny,  as  the  seat  of 
a  worship  which  shall  attract  and  bless  all  nations  ;  (6)  2 :  5 ; 
4 :  1,  present  failure  to  realize  this  destiny,  which  is  due  to 
their  sins,  and  shall  be  remedied  by  judgments;  (c)  4:  2-6, 
Zion  shall  be  thus  purged  of  evil,  and  rise  to  her  true  bless- 
edness and  glory  ;  Branch  of  the  Lord  and  fruit  of  the  earth 
denotes  the  Messiah ;  {a)  the  Branch,  Jer.  23 :  5  ;  33 :  15 ; 
Zech.  3:  8;  6:  12,  comp.  Isa.  11  :  !;*(''>)  ancient  and  com- 
mon explanation  ;  (c)  no  other  satisfactory.  Ch.  5,  Parable 
of  the  vine  and  its  application.  Ch.  6,  The  vision,  commis- 
sion and  announcement. 

The  first  period  contains  four  distinct  prophecies.  In 
each  there  is  the  same  idea.  They  are  so  many  arguments 
for  the  necessity  of  judgment,  and  of  purification,  anterior 
to  the  Messiah's  coming.  In  the  second  discourse  it  is  put 
in  the  glorious  destiny  of  Zion,  and  the  seat  of  the  true 
religion.  In  the  third  discourse  the  same  truths  under  the 
emblem  of  a  vineyard,  carefully  attended  to,  and  yet  it  pro- 
duces wild  grapes.  In  consequence  of  this  the  wall  of  the 
vineyard  is  broken  down.  This  prepares  the  way  for  the 
last  discourse,  ch.  6,  in  which  these  denunciations  culminate 
in  a  sublime  vision.  The  Lord  appears  in  his  temple  with 
majesty,  and  pronounces  formal  sentence  on  his  people — 
desolation  and  banishment,  but  not  of  entire  destruction. 
According  to  the  election  of  grace,  a  remnant  shall  be  pre- 
served.    There  is  a  holy  seed  to  remain. 

This  idea  which  is  here  brought  out  is  really  the  key- 
note of  the  book,  and  shows  reason  for  its  arrangement  and 
structure.  All  the  rest  is  built  upon  and  grouped  around 
successive  judgments.  The  future  has  thus  far  been  set  forth 
in  its  general  outline,  but  by  what  agents  the  judgment  is  to 
be  inflicted,  is  not  yet  declared.  This  majestic  vision  of  ch. 
6,  was  seen  in  the  year  king  Uzziah  died,  ch.  6 :  1.  A& 
XJzziah  was  a  leper  during  the  latter  years  of  his  reign, 
Jotham  (2  Chron.  26:  21)  was  then  acting  monarch.  For 
the  remainder  of  Jotham's  reign,  we  have  no  distinct  utter- 
ances. Whether  the  prophet  was  dumb  (Ezek.  33:  22)  or 
not,  cannot  be  determined,  if  new  revelation  was  given  him. 
The  king  had  from  his  throne  pronounced  judgment,  and 


73 

the  prophet  holds  his  peace.  The  decree  heard  in  the  temple 
enters  on  its  first  sta^e  in  the  days  of  Ahaz.  Prophet  was 
sent  with  message  which  was  constantly  disregarded, 

2.  Chs/  7-37.  (A)  7-12.  Subdivision  of  chs.  7-12:  (1) 
Ch.  7,  circumstances,  deliverance  from  this  invasion,  but  a 
severer  one  from  Assyria.  (2)  8:  1;  9:  7,  Both  from  this 
present  and  that  future  distress  Immanuel  is  a  pledge  of  pro- 
tection to  them  that  fear  God.  (3)  9  :  8  ;  10 :  4,  Ephraim, 
the  foe  of  the  present,  shall  perish,  (4)  10  :  h ;  10  :  34,  As- 
syria, the  foe  of  the  future,  shall  likewise  perish.  (5)  Ch.  11 
and  12,  Blessings  of  Immanuel's  reign. 

The  moment  Isaiah  met  Ahaz  was  a  critical  one  for 
Judah,  and  their  unbelief  was  the  immediate  cause  of  the 
evils  which  followed.  The  question  was  distinctly  proposed 
to  them,  whether  they  would  rely  on  God  for  assistance,  or 
on  Assyria.  The  unfortunate  king  of  tlie  people  chose  the 
fatal  consequences.  The  Assyrian  general,  Rabshakeh  (36  : 
2),  stood  on  the  conduit  of  the  upper  pool,  where  Isaiah  met 
Ahaz,  and  delivered  his  insulting  message.  The  direful 
vision  of  the  first  chapter  is  here  given.  In  his  discourse  to 
the  king,  Isaiah  (7  ch  )  had  sketched  dark  visions  of  Assyrian 
invasion,  and  no  relief.  Severe  chastisement  of  sins,  fol- 
lowed by  the  overthrow  of  foes.  Such  is  the  future  of  the 
people  of  God.  When  Isaiah  met  Ahaz,  he  delivered  the 
message,  7:  7-9.  The  sign  given  was  the  virgin's  child, 
comp.  Ex.  3:11,  12,  time  of  deliverance  indicated,  vs.  15.  16. 
Almah,  a  virgin,  (a)  etymology,  (6)  usage,  (c)  cognate  lan- 
guages, (d)  LXX.  A  child  miraculously  born,  (a)  Mat.  1  : 
22,  23,  (6)  solemnity  of  the  announcement,  (c)  the  name  and 
8  :  8-10,  ((/)  9:  6,  7.  Not  the  prophet's  child,  (a)  mother  a 
virgin,  (6)  8:  1-4.  Three  views,  {a)  Messianic,  (b)  non-Mes- 
sianic, (c)  double  sense.  8:  1;  9:  7,  Maher-shalal-hash-baz, 
deliverance  from  present  and  future  judgments  for  those  who 
fear  God,  of  which  Immanuel  is  the  pledge,  scene  of  his  min- 
istry, 9 :  1,  2,  its  consequences,  multiplication,  joy,  deliver- 
ance, end  of  war,  vs.  3-5,  person  and  titles,  vs.  6,  7,  Jewish, 
Rationalistic  and  Messianic  interpretations.  9:  8;  10 :  4, 
overthrow  of  Lphraim  in  four  stanzas  with  like  ending.  10  : 
5-34,  overthrow  of  Assyria,  Sennacherib's  march,  cut  down 
as  a  forest.  Chs.  11,  12,  in  contrast  Messiah  sprouts  from 
root  of  Jesse,  filled  with  the  Spirit,  restores  Paradise,  gathers 
the  Gentiles  and  remnant  of  Israel,  unites  Judah  and  Eph- 
raim, makes  them  victorious  over  all  foes.  Messianic  pas- 
sages: 7:  14-16;  9:  1-7.     Chs.  11,  12,  progressive  climax. 


74 

(1)  The  prophets'  thought  was  the  security  of  the  people. 
Their  weapons  are  spiritual.  The  prophecy  as  given  by 
Isaiah  is  fulfilled.  The  genuineness  of  ch.  12  has  been  ques- 
tioned on  insufficient  grounds.  Other  prophets  pass  from 
prophecy  to  song  and  why  not  Isaiah  ?  It  has  one  of  his 
characteristic  passages  in  it. 

(2)  In  time  of  Jothan,  Isaiah  was  sent  to  a  prosperous 
but  carnal  people.  He  was  to  startle  them  into  obedience 
or  vindicate  God's  righteousness.  These  being  unheeded, 
he  was  to  pass  judgment  on  them  and  people  would  be  swept 
awa^'  except  the  good. 

(3)  Support  under  affliction,  1st  judgment  has  come  and 
Assyria  is  rested  on  instead  of  God. 

In  early  discourses  ch.  1-6,  pictured  a  prosperous  people, 
but  no  prominence  given  to  Messiah.  In  ch.  7-12,  the  Mes- 
siah is  the  source  of  aid.  Each  of  these  sections  has  a  unity 
and  completeness.  The  1st  six  chs.  advance  regularly  on 
each  other  till  the  glorious  vision  of  the  sixth.  The  2,  7-12 
follows  the  other. 

(B)  Chs.  13-27  ten  burdens  culminating  in  judgment  on 
the  whole  world,  followed  by  triumph  of  the  Lord's  people, 
two  naturally  corresponding  series,  twofold  design,  masah. 
(1.)  chs.  13,  14  :  27,  Babylon,  the  object  of  two  burdens,  here 
first  connected  with  Judah's  exile,  to  be  overthrown  by  the 
Medes,  13:  17,  and  become  a  perpetual  desolation,  vs.  19-22, 
in  order  to  the  deliverance  of  the  chosen  people,  who  sing 
their  song  of  triumph  over  the  oopressor's  downfall,  14  : 
1-23;  Assyria's  overthrow,  vs.  24,  25.  (2)  14:  28-32, 
Philistia  rejoicing  in  calamities  of  Judah,  threatened  with  a 
formidable  enemy  from  the  north,  by  whom  she  shall  be 
devastated  in  order  to  Zion's  more  complete  establishment. 
(3.)  chs.  15,  16,  against  Moab.  (4.)  chs.  17,  18,  Damascus. 
(a)  17  :  1-11,  denunciation  of  Syria,  passing  over,  v.  3,  into 
one  against  Ephraim  its  ally  in  assaulting  Judah ;  (6)17: 
12-14,  denounces  all  succeeding  invaders,  hower  numerous 
and  powerful,  with  special  reference  to  Sennacherib;  {c)  ch. 
18,  his  fall  announced  to  Ethiopia  and  other  distant  nations, 
who  bring  offerings  to  God.  (5.)  chs.  19,  20,  Egypt;  (a) 
19:  1-7,  ruin  under  image  of  drying  the  Nile  ;  (6)  vs.  18- 
25,  mercy,  the  salvation  five  times  greater  than  the  destruc- 
tion, v.  18,  altar,  v.  19,  union  of  Assyria  and  Egypt,  23, 
and  of  both  with  Israel,  vs.  24,  26;  (c)  ch.  20,  symbolical, 
action  defining  time  of  fulfillment,  (6.)  21  :  1-10,  Desert  of 
the  sea,  i.e.,  l3abylon ;    Elam   or   Persia  joined   with   the 


75 

Medes  in  its  capture  in  a  night  of  festivity.  (7.)  21  :  11, 12, 
Dumah,  silence,  i.  e.,  Edom.  (8.)  21  :  14-17  Arabia.  (9.) 
ch.  22,  valley  of  vision,  i.  e.,  Jerusalem  ;  (a)  vs.  1-14,  denun- 
ciation of  the  city;  {b)  vs.  15-19,  degradation  and  exile  of 
Shebna;  (c)  vs.  20-25,  exaltation  and  establishment  of  Elia- 
kim.  (10.)  ch.  23,  Tyre  to  be  overthrown  by  the  Chaldeans, 
vs.  1-15,  but  to  revive  after  seventy  years,  and  her  gain  to 
be  consecrated  to  the  Lord,  vs.  15-18.  Ch.  24,  General 
judgment  of  the  whole  world.  Chs.  25-27,  Judah's  triumph 
and  blessedness. 

The  first  five  and  the  last  five  burdens  constitute  two 
series.  The  first  of  each  series  are  against  Babylon,  and  the 
rest  against  nations  subjugated  by  Assyria  and  Babylon,  and 
by  which  the  judgment  was  partially  fulfilled.  The  second 
and  third  in  each  are  against  minor  nations  near  Palestine. 
The  third  of  each  series  is  concluded  with  the  time  of  its 
fulfillment,  "  in  the  years  of  an  hireling,"  mean  "  years  ex- 
actly measured."  The  object  of  the  fourth  of  each  series  is 
the  true  covenant  people.  Damascus  is  equivalent  to  Israel 
here,  because  they  are  associated  together.  The  fifth  of  each 
series  is  against  prominent  heathen  powers,  both  of  which 
series  end  with  promises,  and  here,  too,  dates  are  given,  but 
with  reference  to  the  duration  and  removal  of  judgments. 
Twofold  design  of  these  burdens:  first,  for  the  covenant 
people;  second,  for  the  nations  themselves.  All  the  na- 
tions named  had  been  guilty  of  sins  against  the  people  of 
God,  and  it  is  so  taught  in  the  first  six.  Humiliation  of 
Egypt  is  to  remove  objects  (20  :  6)  of  idolatrous  trust  from 
covenant  people.  The  design  of  announcement  to  the  Gen- 
tiles, is,  first,  that  the  judgment  of  one  (18  :  7)  might  lead 
others  to  trust  in  God  ;  and  secondly,  the  nations  themselves 
are  to  be  converted  to  God,  e.  g.,  Egypt  and  Tyre ;  Assyria 
is  mentioned  with  Egypt,  same  purpose  toward  all.  These 
individual  judgments  are  given  as  parts  of  God's  general 
judgment  of  the  world,  shown  both  by  the  beginnings  and 
ends  of  the  burdens.  Thus,  13  :  6-13,  mentions  convulsions 
of  nature  which  did  not  happen  in  the  overthrow  of  Baby- 
lon, but  they  are  put  here  because  it  is  viewed  as  one  scene 
in  God's  providential  work  of  judgment,  as  in  Matt.  24:  29; 
and  in  14 :  26,  the  character  of  tne  judgment  is  stated,  "  upon 
the  whole  earth  ;"  and  in  the  24th  ch.,  the  judgments  term- 
inate upon  the  world  at  large.  These  judgments  have  same 
title  affixed  to  each,  viz. :  "  burden."  This  word  explained, 
1, derived  from  nasa — "to  lift  up  the  voice."     Therefore  it 


76 

means  solemn  utterance,  a  prophec}'  irrespective  of  the  char- 
acter of  its  contents.  2.  From  same  root  in  sense  of  "  to 
lift  up  and  carry,"  hence  "  a  burden,"  i.  e.,  a  prohecy  of 
threatening  import.  Proof,  a.  universal  usage  of  word, 
being  used  with  prophecies  of  grievous  character,  b.  agrees- 
better  with  radical  meaning  of  verb,  and  with  the  ordinary 
meaning  of  noun.  3.  Agrees  better  with  syntax,  the  noun 
stands,  in  construct,  before  name  ot  that  which  is  object  of 
prophecy,  e.  g.,  burden  of  Babylon — load  which  B.  is  to  bear. 
The  utterance  of  Babylon  would  not  convey  the  idea  of  the 
syntax.  The  fact  that  these  were  genuine  prophecy  is 
strengthened  by  the  use  of  such  enigmatical  title,  which 
would  not  have  been  used  by  a  forger.  In  the  first  six  chap- 
ters exile  of  Judah  is  predicted,  but  hitherto  the  agent  has 
not  been  named,  but  now  Assyria,  though  only  a  province^ 
is  here  declared  to  be  the  agent,  hence  it  is  the  subject  of 
two  distinct  burdens.  In  the  13th  ch.  Babylon  is  to  be  over- 
thrown by  the  Medes,  and  this  in  14  :  1,  2,  is  declared  to  be 
for  the  deliverance  of  the  covenant  people.  Hence  he  reverts 
to  the  nearest  foe,  by  whom  the  first  blow  is  to  be  struck. 
Ch.  11  :  24,  25,  repeats  Syria's  overthrow  for  the  comfort  of 
the  people.  The  second  burden  has  a  title  in  14  :  28,  denun- 
ciation against  l^alestine  in  the  year  Ahaz  died,  and  they 
are  threatened  with  destruction  from  the  north.  In  the 
fourth  burden,  which  begins  against  Assyria,  and  then  pro- 
ceeds to  prophesy  against  Ephraim,  since  it  and  Syria  were 
to  be  devastated  by  Assyria.  Then  he  passes  to  the  most 
distant  powers  under  the  name  of  Ethiof»ia,  who  are  exhorted 
to  behold  how  God  would  destroy  all  his  enemies.  The  fifth 
is  against  Egypt.  Five  cities  of  Egypt  are  to  embrace  the 
true  religion,  to  one  that  is  to  be  destroyed,  and  an  altar  is 
to  be  erected  to  the  Lord,  which  may  mean  that  Jerusalem 
shall  no  longer  be  the  only  place  of  sacrifice.  If  signifying 
altar  of  witness,  it  simply  implies  conversion  of  Egypt. 
Sixth  burden  vs.  Desert  of  the  Sea.  This  Babylon  v.  9. 
Sea — Euphrates.  This  term  sometimes  applied  to  large 
rivers,  especially  such  as  overflow  their  banks.  Desert  is  a 
reference  to  what  it  is  to  become.  This  second  judgment 
vs.  Babylon  goes  beyond  previous  one  since  1.  Persia  is 
added  to  Media  as  an  instrument.  2.  The  capture  is  pre- 
dicted as  happening  on  a  night  of  festivity.  Seventh  burden 
vs.  Dennah.  Evidently  means  Edom,  from  resemblance  to- 
name  Idumea.  It  has  reference  to  condition  to  which  it  will 
come,  i.  e.,  silence  and  destruction.     Eighth  burden  vs.  Ara- 


77 

bia.  Ninth  burden  vs.  the  valley  of  vision — Jerusalem 
where  visions  and  prophecies  were  given.  Thus  both 
branches  of  Israel  are  included  in  these  judgments,  ten  tribes 
in  first  under  Damascus  :  Judah  in  second  under  valley  of 
vision.  Reason  for  judgment  vs.  Jerusalem  is  her  associa- 
tion with  Edom.  This  is  followed  by  prediction  concerning 
two  individuals,  a.  15-19  Shebna,  whose  degradation  and 
exile  is  foretold  as  leader  and  example  of  the  sinning  people. 
b.  20-25  Eliakin,  whose  exaltation  and  establishment  is  fore- 
told as  type  of  faithful  remmmt.  Tenth  burden  vs.  Tyre, 
stating  time  of  her  remaining  under  judgment,  with  promise 
of  restoration.  Ch.  24,  general  judgment  on  whole  world, 
resulting  in  triumph  of  God's  people  and  manifestation  of 
his  glory.  Chs.  25-27.  Judah's  triumph  and  God's  glory, 
an  advance. 

{C)  Chs.  28-35.  As  the  time  for  the  Assyrian  invasion 
came  on,  the  warnings  and  the  comforts  needed  to  be  re- 
peated. Ch.  28  :  1-6,  gives  the  overthrow  of  kingdom  of 
ten  tribes,  followed  in  rest  of  section  by  rebukes  and  threat- 
enings  of  Judah,  with  interjected  promises  of  Assyria's  over- 
throw and  Judah's  deliverance.  This  section  begins  with 
woe.  28  :  1  is  first  date  and  Samaria  is  still  standing.  The 
first  woe  is  against  Samaria,  a  proud  city,  drunken.  In  that 
day  "  the  Lord  of  Hosts  shall  he  for  a  crown  of  glory."  4  :  2 
the  parallel  passage  supplies  key  for  28  :  1.  The  branch  of 
Jehovah  is  not  then  prosperity  of  an  abundant  harvest. 
Where  priests  and  prophets  are  so  associated  that  they  err, 
they  are  swallowed  up.  Isaiah  tells  them  they  can  have 
what  they  want,  but  God  will  speak  to  them  in  strange 
tongues,  in  precept  upon  precept,  line  upon  line.  Foreign 
invasion  shall  issue  in  your  destruction. 

They  claimed  to  have  made  an  understanding  with  death 
80  that  they  would  not  be  harmed — meaning  that  they  had 
made  an  alliance  with  Egypt.  They  have  broken  alliance 
with  Assyria  and  gone  to  Egypt  against  all  their  vows.  The 
Lord  says,  I  have  a  "  foundation,"  seeing  that  those  who 
trusted  God  need  not  hasten  to  leave  this  foundation.  Judg- 
ment is  his.  They  were  exposing  themselves  to  his  right- 
eous judgment.  Your  alliance  with  Egypt  will  not  save  you 
for  Assyria  will  overcome.  This  frightful  scourge  which  As- 
syria brings  will  be  the  word  of  God  to  you.  You  are  too 
long  for  your  bed.  Be  ye  not  scoffers.  The  cornerstone  is 
rightly  applied  to  Jews  by  Peter  and  Paul.  The  section 
closed  appropriately  in  ch.  28.    Everything  is  done  in  order. 


78 

Ploughman  don't  plough  for  sake  of  ploughing.  He  sows 
later  and  all  preparatory  work  is  for  sake  of  the  grain. 
When  grain  is  ripe  and  gathered,  it  is  not  threshed  indis- 
criminately. He  is  not  threshing  for  sake  ol  threshing,  but 
he  afterwards  grinds  it  for  bread.  So  Jeliovah  has  an  end 
in  view,  and  maybe  the  treatment  may  be  severe,  but  it 
must  be  for  the  good  of  the  people. 

Isaiah  listened  to  as  if  it  was  nothing,  but  they  worked 
in  silence,  so  that  Isaiah  would  not  see  them  and  give  God's 
will  against  them.  This  pretending  to*  honor  God,  and  yet 
not  doing  it,  is  to  call  forth  a  marvelous  work : — woe  to 
them  concealing  their  plans  from  the  Lord.  He  tells  them 
that  in  a  short  time  there  will  be  great  changes.  The  meek 
and  poor  would  rejoice  in  the  Lord  after  the  wise  n.en  should 
perish.  After  overthrow  they  would  recognize  God.  We 
have  traced  their  hidden  scheme  to  trust  Egypt  through  two 
stages. 

[D)  Chs.  36,  37.  This  section  is  wound  up  by  these  two 
chapters  which  give  the  fact  of  the  invasion  by  Ass3'ria. 
Isaiah's  prophec}'  at  the  time,  and  the  miraculous  deliverance. 

3.  (A)  Chs.  38,  39,  are  introductory.  They  give  the 
prophet's  ministry.  After  such  a  judgment,  and  snch  a  de- 
liverance, it  might  be  hoped  that  the  people  would  turn  to 
the  Lord,  But  it  is  not  so.  A  better  prince  than  Ahaz  is 
now  on  the  throne,  and  yet  Hezekiah  had  not  escaped  the 
taint  of  former  kings.  His  heart  was  lifted  up  with  pride, 
and  to  the  messengers  sent  to  him  by  the  king  of  Babylon 
with  messages  of  congratulation  that  he  had  recovered,  he 
shows  the  treasures  of  the  Lord's  house.  This  display  of 
the  treasures  served  to  excite  the  cupidity  of  the  king,  and 
caused  him  to  take  them  away  from  Judah.  The  people  are 
not  allowed  to  gloat  over  the  defeat  of  Sennacherib.  As  far 
as  this  was  allowed,  it  was  committed  to  Nf.hum.  Isaiah 
announces  the  Babylonish  captivity.  From  this  time  he  de- 
votes himself  to  the  work  of  comfort ;  not  here  and  there  a 
ray  of  comfort,  as  in  the  preceding  part  of  the  prophecy, 
but  in  the  great  body  of  what  follows.  The  captivity  was 
so  dreadful  that  some  great  thing  was  needed  to  prevent  the 
true  people  of  God  from  falling  into  utter  despair.  So 
Isaiah,  a  prophet  of  a  former  age,  prepared  the  way  for  them. 
It  is  for  a  like  reason  that  Daniel  was  sent  to  tell  the  times 
of  Antiochus  Epiphanes,  which  were  to  come  long  after. 
Isaiah  tells  of  God's  great  purpose  respecting  his  people. 
He  shows  the  occasion,  design  and  issue  of  their  suffering. 


79 

Their  sufferings  (a)  arose  not  from  God's  weakness  but  their 
sins,  (6)  were  designed  to  lit  them  for  and  further  the  accom- 
plishment of  their  task,  (c)  would  issue  in  the  blessedness 
and  glory.     These  topics  are  intermingled  in  the  chapter. 

(B)  Chs.  40-66.  Each  division,  of  nine  chapters  each, 
is  distinguished,  sometimes  by  a  particular  event,  without 
being  exclusively  occupied  by  it.  Babylon  and  Cyrus  are 
nowhere  else  named.     This  election  is  divided  into — 

(1.)  Chs.  40-48,  Deliverance  from  exile,  characteristic 
chap.  45.  (2.)  Chs.  49-57,  Sufferings  and  triumph  of  Mes- 
siah, ch.  53.  (3.)  Chs.  58-66,  Future  glory  of  God's  people, 
ch.  60.  Shadowed  forth,  40  :  2.  Mission  of  Covenant  Peo- 
ple, includes  work  of  Messiah,  both  embraced  under  name 
Servant  of  the  Lord ;  (a)  appropriateness  of  title ;  (b)  anal- 
ogies to  seed  of  Abraham,  the  prophet,  son  of  David,  Christ 
and  His  church  in  N.  T. ;  {e)  N.  T.— Acts  13  :  47,  comp.  Isa. 
49  :  6;  2  Cor.  6:2;  comp.  Isa.  49  :  8;  also  Jer.  11  :  19; 
comp.  Isa.  53  :  7 ;  (d)  applicability  to  all  the  passages.  Can 
not  mean  Israel  to  the  exclusion  of  Messiah  ;  (a)  called  Is- 
rael 49  :  3,  but  distinguished  from  them,  42  :  6  ;  49  :  5,  6,  as 
their  mediator  and  restorer ;  (b)  his  atoning  death,  ch.  53. 
Nor  Isaiah  or  the  prophets :  (a)  Mission  not  to  Gentiles,  (6) 
nor  sufferings  vicarious.  Nor  Cyrus.  Nor  even  Messiah 
exclusively,  for  he  is  charged  (42:  9)  with  unfaithfulness  and 
sin. 

1.  Chs.  40-48.  Ch.  40,  Omnipotence  of  Him  who  offers 
deliverance,  voice  crying  in  wilderness,  v.  3.  Ch.  41,  con- 
trasted impotence  of  idols ;  they  can  do  nothing,  but  God 
will  raise  up  Cyrus  and  redeem  His  people.  Ch.  42,  destiny 
of  God's  servant,  which  neither  God's  seeming  apathy,  nor 
his  own  character  and  condition  shall  obstruct.  Chs.  43,  44, 
God  will  certainly  befriend  His  people  in  spite  of  idols  and 
diviners.  Chs.  45-47,  Cyrus  predicted  by  name,  the  humili- 
ation of  Babylon  and  the  deliverance  of  God's  captive  people. 

2.  Chs.  49-57.  Ch.  49,  Servant  of  Lord  complains  of 
want  of  success;  he  shall  accomplish  the  salvation,  not  of 
Israel  only,  but  of  the  ends  of  the  earth.  The  blessedness 
thence  resulting,  49  :  12 ;  66  :  8,  confirmed  by  former  bene- 
fits, viz.  :  Multiplication  of  Abraham's  seed,  51  :  2,  deliver- 
ance from  Egypt,  v.  9,  and  from  Assyria,  52  :  4,  and  twice 
interrupted  by  the  sufferings  of  the  Servant  of  the  Lord,  50 : 
6,  and  ch.  53.  Blessings  flowing  from  this  vicarious  death, 
ch.  54,  offered  freely  to  all  without  restriction,  ch.  55,  ex- 
pressly extended  to  sons  of  strangers  and  those  ceremonially 


80 

debarred  from  covenant  privileges,  56  :  1-8  ;  the  heavy  doom 
of  apostates  and  sinners,  56  :  9  ;  57  :  21. 

3.  Chs.  58-66.  The  wickedness  and  hypocrisy  of  the 
people  the  cause  of  their  suffering,  chs.  58,  59,  and  call  for 
divine  intervention,  59  :  16,  both  for  mercy  and  vengeance, 
bringing  salvation  to  Zion,  chs.  60-62,  and  judgment  on 
Edom,  the  type  of  her  foes,  63:  1-6.  The  Servant  of  the 
Lord  for  the  last  time,  61:  1-3;  comp.  Luke  4:  18,  19. 
The  prophet's  prayer  for  the  speedy  accomplishment  of  these 
things  63  :  7  ;  64  :  12.  The  Lord^'s  answer,  chs.  65,  66,  the 
wicked  shall  be  cut  oft'.  God's  true  servants  preserved  and 
blessed,  new  heavens  and  new  earth,  paradise  restored,  God's 
people  brought  back,  Gentiles  made  priests,  all  flesh  worship. 
Extension  of  salvation  to  Gentile  foreshadowed  in  call  of 
Abraham,  Gen.  12:  3,  recognized  in  Mosaic  period.  Num. 
14:  21,  and  by  Psalmist,  22:  27,  28  ;  72 :  8,  etc.,  and  taught 
with  great  fullness  by  Isaiah  ;  this  was  the  design  of  (a)  the 
appointment  of  the  Servant  of  the  Lord,  42  :  1-4,  6  ;  (6)  the 
exaltation  to  be  bestowed  on  Israel,  2  :  2-4 ;  60  :  3 ;  (c)  the 
judgments  on  the  heathen,  whether  (a)  the  overthrow  of  an 
empire  aspiring  to  be  universal,  10 :  34  ;  11  :  9 ;  [b)  the  pun- 
ishment of  individual  nations  resulting  in  the  conversion  of 
others,  18 :  7,  or  their  own,  chs.  19-23,  or,  (n)  the  judgment 
on  all  nations,  24:  14,  15  ;  59:  18,  19,  Represented  as  [a)  a 
subjugation,  11  :  14;  (6)  voluntary  accession,  2  :  3  ;  11  :  10  ; 
(e)  rendering  service,  14:  1,  2;  49:  22,  23,  {d)  union  on  an 
equal  footing,  19:  24;  56:  6,  8;  66:  21,  {e)  substitution  in 
place  of  the  rejected  sinners  of  Israel,  65:  1,  2.  Expressed 
mostly  in  O.  T.  forms;  coming  up  to  Zion,  oftering  sacrifices, 
etc.,  yet  occasional  intimations  of  their  temporary  character, 
(a)  physical  impossibility  literally  understood,  66 :  23 ;  [b) 
unessential  nature  of  outward  forms,  1  :  11-15  ;  58  :  2-7;  (c) 
removal  of  Levitical  restrictions,  19  :  19;  64:  4,  5. 


GENUINENESS  OF  ISAIAH. 

External  evidence  is  almost  perfect  for  Isaiah's  genuine- 
ness. Josephus  says,  that  Cyrus  moved  to  liberate  Israelites 
from  reading  prophecy  of  Isaiah  regarding  himself.  Isaiah 
named  in  N.  T.  22  times.  Authorship  of  these  last  chapters 
was  never  doubted  till  lately. 

For  correspondence  of  Isaiah,  2  :  2-4,  and  Micah,  4  :  1-3. 
{Vide  Alexander's  Commentary.)     Also  of  the  four  histori- 


^V^. 


y^   ,t/rt  ^-^A.y      ^^      .    ^ 


1. 


-^-<^  (\-,  <t.<_ir,. 


/X  softs''- 1 


I  T^v,   r.  '.    ,•  /Ov  t  <*\  e-^t  >  ' 


•J 


'<i<  ^C^  ,•/ 


...D 


-^  2^- 


'/ 


/^ 


V 


>/        ./  /c^  ^ 


*:^  c  <y-^li^e 


•  •A    c-~ 


.  ^  /.5        rf-7  cy 


81 

cal  chapters,  36-39,  and  2  Kings  18  :  13  ;  20  :  19.  The  bur- 
den of  Moab,  chs.  15  and  16  (see  16:  13,  14,)  in  consequence 
of  its  closing  verses  has  been  thought  to  be  the  production 
of  a  prophet  older  than  Isaiah,  and  simply  re-affirmed  by 
him.  It  is  more  probable  that  Isaiah  here  repeated  an  earlier 
prophecy  of  his  own.  This  prophecy  is  not  in  form,  but 
substantially  what  has  been  predicted  by  prophets  before  him. 
The  question  of  genuineness  is  very  different  from  this. 
Every  prophecy  from  the  beginning  to  the  close  of  the  book 
which  implies  a  foresight  of  the  Babylonish  exile,  is  said  to 
be  spurious  on  the  ground  that  such  foresight  is  contrary  to 
nature  e.  g.,  two  burdens  of  Babylon,  13  and  14  chs.,  21: 
1-10,  and  the  comfort  (40-66  chs.)  given  to  the  people  of  God. 

Reply. — 1.  Skeptics  from  a  disbelief  of  prophetic  fore- 
sight have  no  influence  with  those  who  are  Christians.  It 
is  simply  a  begging  of  the  question. 

2.  Objectors  have  not  a  pretext  on  any  external  ground. 
The  entire  book  claims  to  be  the  book  of  Isaiah.  So  as- 
serted in:)Chron.  32:32.  Alluded  to  in  Ecclesiasticus  48: 
22-25.  Of  the  21  times  in  which  Isaiah  is  mentioned  in  the 
N.  T.,  11  are  from  this  section.  No  MSS.  or  versions  leave 
them  out.  The  book  has  been  in  Jewish  custody  from  the 
earliest  times,  and  no  doubt  has  been  expressed  until  recent 
times.     They  must  have  guarded  it  carefully. 

3  The  allegations  that  these  sections  differ  in  style 
from  the  other  parts  of  the  book  have  been  made  in  sub- 
serviency to  the  objections  already  named.  There  was  no 
discovery  of  diiierence  in  style  for  24  centuries,  and  it  was 
first  brought  forward  when  the  book  was  given  up  on  other 
grounds.  What  one  critic  condemns  as  inelegant,  another 
lauds  to  the  skies.  They  are  quite  at  variance  as  to  whether 
these  sections  differ  from  one  another.  They  all  agree  that 
they  differ  from  Isaiah's  style  in  other  places.  When  they 
undertake  to  point  to  specific  ditierences  in  style,  they 
bring  up  such  words  and  phrases  as  do  not  occur  in  other 
parts  of  the  book.  This  may  be  true  if  it  be  allowed  that 
nothing  is  to  be  accepted  which  is  found  in  one  book  of  a 
writer,  but  not  in  another.  As  far  as  there  is  any  differ- 
ence of  style  in  Isaiah,  it  may  be  accounted  for  by  the  dif- 
ference of  subject  and  occasion,  or  diiierence  of  purpose,  if 
it  be  admitted  that  the  last  seven  chapters  had  a  different 
purpose.  These  differences  of  style  are  the  variations  of 
style  of  a  writer  of  great  genius.  The  changes  are  due 
partly  to  advancing  years.     The  objection  of  the  existence 


82 

of  words  and  phrases  which  indicate  a  later  time  than  that 
of  Isaiah,  is  established  by  most  uncertain  data.  Supposi- 
titious senses  are  laid  to  them.  Words  which  occur  in  no 
other  writings  of  that  time  are  said  to  belong  to  another 
period.  Sometimes  words  are  found  to  agree  with  prophets 
of  an  earlier  period,  and  these  are  rejected. 

4.  It  is  impossible  to  account  for  the  prophecies  in 
question  being  tound  in  the  canon  if  they  were  not  his  own. 
They  were  either  put  there  innocently,  or  by  fraud,  but  how 
a  writer  in  the  time  of  the  exile  could  succeed  in  passing 
one  of  his  writing  for  those  of  Isaiah,  which  were  at  the 
time  of  the  formation  of  the  canon  is  unimaginable,  and  the 
greater  the  number  of  writers  the  greater  the  complexity. 
How  these  chapters  could  have  been  innocently  put  into 
the  (janon,  it  is  impossible  to  see.  How  writings  could  have 
appeared  in  the  time  of  Isaiah,  and  been  mistaken  for  his  is 
inconceivable.  This  difficulty  is  greatly  exaggerated  by  the 
number  of  spurious  passages.  If  these  passages  were  taken 
away  the  symmetry  of  the  book  would  be  exceedingly 
marred.  It  is  objected  to  the  two  burdens  of  Babylon,  chs. 
13,  14,  21 :  1-10,  that  the  exile  is  not  predicted,  but  implied,^ 
therefore  the  writer  must  have  lived  in  the  midst  of  the  ex- 
ile. Ajisiver. — The  prophets  often  speak  of  future  events  as 
if  they  were  present,  their  certainty  is  so  great.  The  exile 
had  been  already  foretold  by  Isaiah,  chap.  5.  It  had  been 
foretold  by  Moses  in  Lev.  26.  Isaiah  in  ch.  39  declares  who 
the  agents  of  this  calamity  were  to  be.  He  speaks  of  the 
birth,  death  and  sufferings  of  the  Messiah  as  past.  Are  we,, 
therefore,  to  conclude  that  these  portions  were  written  after 
the  death  of  Christ  ? 

Positive  Proofs  of  Genuineness.— (1)  The  title  of 
the  first  of  these  burdens  (13:  1)  expressly  alludes  to  Isaiah. 
It  was  put  there  by  the  prophet  himself,  for  (a)  the  title  was 
necessary  to  the  understanding  of  the  prophecy.  (6)  From 
analogy  of  other  burdens,  (c)  Such  enigmatical  titles  would 
not  likely  have  come  from  a  forger.  (2.)  11:  24-27,  The 
concluding  part  of  this  burden  is  admitted  to  belong  to 
Isaiah.  Critics  have  in  vain  attempted  to  find  a  place  for 
this  passage  in  other  portions  of  the  prophecy.  It  refers  to 
Assyria,  but  where  is  there  mention  of  Assyria  at  the  time 
of  the  exile,  when  Assyria  had  passed  away  long  before  ? 
(3.)  21  :  1-6,  By  the  general  structure  of  the  burdens,  and 
from  the  enigmatical  title,  introducing  the  figure  of  the 
watchman.     The  structure  of  these  burdens  is  like  all  the 


/'  ' 


^. 


-^r 


""V  ' 

'-/■- 

■    /  y 

r '.  ^  i 

--7  ^^- 

o-y^y*~-*   <-^ 


p^ 


^-^^ 


^T.    CV^ 


/       ^c 


^  ■    /  S" 


/J  •-      y    , 


y  •    '"~' 


/; 


<"^       < 


< 


^ 


'O 


"^  ^  •  ^<y        j~7  ■  ^ 


^J  ■    'c  >  :   /  --^  ? 


-^^  '  //  .        <^'  ?    ,/6-  i,>      "^^w'u^  ,; 


2—  *,    ;,      ' 


.5        ^;7 


-/"/     -.    >^">  ■ 


^■h; 


t^.. 

i~~--a 

■^L^A^,*^-  -^ 

F 

i 

f^- 

^4^ 

T 


/^ 


A  f      ''-^ 


/^.--^ 


^7x^/72^^     /v-.*^/.^     /C^lJ.<_^     1^   r^^l^-^f 


83 

others,  therefore  they  were  written  by  Isaiah,  (4.)  The 
prophetic  foresight  will  not  be  obviated  by  transferring  him 
to  the  latest  period  possible — exile.  Even  when  Cyrus  was 
before  the  walls  of  Babylon,  no  one  would  believe  he  could 
overcome  the  city. 

Objections  to  40-66— (I.)  The  people  are  represented 
as  already  in  exile,  but  (a)  this  is  possible  far  less  frequently 
than  is  alleged.  Those  passages  which  refer  to  the  exile  or 
return  are  lew,  and  many  which  are  said  to  relate  to  it,  refer 
to  some  other  result ;  e.  g  , '■'■  highway  "  refers  to  God's  prep- 
aration for  conversion  of  the  Gentiles ;  "release  of  prisoner" 
— release  from  trouble,  "  pools  of  water" — joyful  changes 
of  any  kind,  and  vvhen  return  from  exile  is  promised  it  is  a 
return  from  all  quarters,  not  merely  from  Babylon,  [b]  this 
objection  is  inconsistent  with  the  fact  that  the  prophet  urges 
his  prediction  of  coming  events  in  proof  of  God's  foreknowl- 
edge and  superiority  over  idols.  41  :  22-27;  43  :  9-12;  45  : 
3;  46  :  9-11,  [c)  These  passages  show  a  better  state  of 
things  existing  before  the  exile.  The  temple  was  still  stand- 
ing,^66  :  6-20;  58  :  2-6;  43  :  24 ;  65  :  11.  Idolatry  was 
still  existing,  66  :  17 ;  65  :  11  ;  and  in  such  forms  as  more 
probably  derived  from  Egypt  than  from  Babylon.  The  peo- 
ple are  courting  alliance  with  foreign  monarchs  ;  their  judg- 
ment is  represented  as  future.  The  critics  explain  this  by 
assuming  the  record  of  these  facts  to  be  an  earlier  fragment. 
But  this  is  begging  the  question,  (d)  The  force  of  the  ob- 
jection is  derived  from  confounding  the  ideal  with  the  actual 
present.  Such  is  the  assurance  of  the  prophet  that  he  re- 
gards these  events  as  actually  present.  That  these  events 
were  regarded  by  the  prophet  as  really  future  is  seen  from 
the  fact ;  (1)  that  the  terms  are  too  broad  to  be  confined  to 
exile;  (2)  that  some  other  deliverance  than  return  from 
Babylonish  exile  is  referred  to.  For  the  evil  from  which 
the  deliverance  foreshadowed  and  the  glory  which  followed 
it  are  different ;  (3)  specific  reference  to  Babylon  and  the 
exile  are  singularly  few,  but  this  could  hardly  be  the  case  if 
the  writer  was  writing  during  the  exile.  Admitted  that  the 
specific  predictions  with  reference  to  Cjn'us  are  remarkable, 
yet  they  are  few  and  the  whole  description  is  general.  If 
they  were  uttered  before  the  event,  there  is  prevision  whether 
Isaiah  wrote  them  or  not ;  (4)  the  writer  transports  himself 
to  various  points  of  time;  e.  g.,  exile,  fall  of  Babylon,  time 
of  Messiah,  time  of  Israel's  glory.  But  confessed  not  writ- 
ten after  the  latest  point.     Therefore  prevision  is  involved. 


84 

(2.)  The  predictions  are  plain  till  close  of  the  exile,  but 
vague  thereafter,  which  shows  the  standpoint  of  the  writer. 
But(l)  though  the  prediction  of  the  fact  of  the  exile  audits 
end  are  sufficiently  clear  to  be  proof  of  the  divine  foreknowl- 
edge, yet  the  expressions  are  mostly  general.  While  on  the 
other  hand,  what  is  predicted  of  Christ  and  his  work  is  more 
specific  than  the  definite  predictions  referring  to  the  exile. 
(2)  This  apparent  change  of  style  is  to  be  accounted  for  by 
the  fact  that  prophecy  is  the  disclosure  of  just  so  much  of 
the  future  as  will  furnish  useful  lessons.  But  in  this  latter 
part  ot  the  ministry  ot  the  prophet,  the  thing  most  neces 
sary  was  to  prepare  the  people  for  the  next  event  of  God's 
judgment,  viz:  their  actual  overthrow  by  Babylon  and  ulti- 
mate glory  ot  Israel.  So  the  language  with  reference  to  this 
event  needs  to  be  plain;  (3)  in  so  far  as  the  fact  alleged  is 
true,  it  rather  makes  against  the  critic.  For  it  would  be 
naturally  inferred  from  the  statements  of  Cyrus  and  return 
being  followed  immediately  by  Messianic  predictions,  that 
Messianic  period  was  to  come  at  once.  But  if  these  predic- 
tions were  written  after  these  events  such  an  idea  would 
have  been  impossible,  for  the  poor  realization  of  any  glory 
in  the  return  would  give  the  idea  that  Messianic  period  was 
not  at  hand.  But  if  written  before  these  events  it  involves 
prevision.  If,  however,  written  by  Isaiah  as  supernatural 
predictions  the  juxtaposition  is  accounted  for,  because  in  all 
his  prophecies  Messiah  is  the  background.  (4.)  Josephus, 
(Ant.  XI.  1,  2,)  says  that  these  predictions  were  shown  to 
Cyrus  and  were  among  the  things  that  induced  him  to  rescue 
the  people  of  God,  which  would  account  for  his  restoration 
of  them.  This  corroborated  Ezra  1  :  2.  (5.)  The  argument 
from  expressions  peculiar  to  this  section  is  balanced  by  the 
fact  that  there  are  expressions  here,  which  are  found  in  ac- 
knowledged parts  of  the  book,  c.  g.,  Holy  One  of  Israel,  12 
times  in  previous  [)arts;  14  times  here. 

3.  The  theme  is  one  which  could  have  had  no  interest  to 
Isaiah  or  his  contemporaries.  He  speaks  of  evils  which  then 
had  no  existence,  whereas  the  people  wanted  release  from 
present  evils  of  Syria  and  Assyria.  But  (1)  we  hold  that 
this  is  a  question  that  is  to  be  decided  only  by  a  survey  of 
his  writings,  with  relation  to  the  times  in  which  he  lived  and 
wrote.  Now,  at  the  opening  of  his  ministry,  which  was  in 
the  prosperous  times  of  Josiah,  he  declares  future  judgments 
which  he  afterwards  unfolds.  When  the  first  blow  (Syria) 
■came,  he  declared  its  failure  and  yet  announced  a  far  more 


7 


CLu^ 


^r. 


o^^^jud 


'-     e.  C-^  ... 


"  0*  -sT 


THE  EQOK|  OF  MQ8B6. 

BY  PROFESSOR  W.    H,  GRKKN,  LL.D.,  OF  PBINCK- 
TOJST  THEOIiOaiCAIi  SEMINARY. 


The  Unity  of  Isaiah. 

After  the  Book  of  Isaiah  had  passed  as  the  genuine 
production  of  the  prophet  for  twenty-five  hundred 
years  unchallenged  and  unsuspected,  the  critics  pro- 
fess to  have  discovered  within  the  last  century  that  it 
contains  two  distinct  series  of  prophecies,  diverse  in 
occasion,  character,  and  style,  and  proceeding  from 
different  authors  who  lived  a  century  and  a  half 
apart.  The  one  series,  amounting  to  not  quite  half 
of  the  book,  is  confessed  to  be  beyond  question  the 
work  of  the  prophet  to  whom  the  whole  has  hereto- 
fore been  uniformly  ascribed.  Theother  series  em- 
braces every  prophecy,  from  the  beginning  of  the 
book  to  its  close,  which  implies  or  has  been  thought 
to  imply  a  foresight  of  the  Babylonish  exile.  The 
suspected  passages  are  accordingly  the  two  burdens 
of  Babylon  (xiii,  1-xiv,  23,  and  xxi,  1-10),  the  denunci- 
ation and  triumph  (chapters  ixiv-sxvii,  and  xxxiv, 
xxxv),  and  the  comfort  to  the  people  in  prospect  of 
the  exile  (chapters  xl-Ixvi).  Some  hesitating  voices 
have  also  declared  against  the  burden  of  Egypt 
(chapterxix),  on  the  assumption  that  it  describes  a 
state  of  things  subsequent  to  the  time  of  Isaiah; 
others  withdraw  all  objection  on  the  ground  that  it 
can  be  brought  within  the  life  of  Isaiah  by  referring 
it  to  an  Assyrian  invasion.  Some  cast  away  the 
burden  upon  Tyre  (chapter  xxiii),  because  of  the 
mention  of  the  Chaldeans  (verse  13);  others  save  the 
chapter  by  ejecting  that  troublesome  word,  or  by 
supposing  that  the  Chaldeans  are  here  spoken  of,  not 
as  an  independent  power,  but  as  subjugated  by  the 


Assyrians.  According  "^^Dr.  Driver  {Literature  of 
the  Old  Testament,  page  205),  xxi,  1-10,  is  by  Isaiah 
if  it  refers  to  "a  siege  of  Babylon  by  the  Assyrians  in 
Isaiah's  own  time;"  but  if  it  refers  to  "the  conquest 
of  Babylon  by  Cyras,"  it  is  to  be  ascribed"toa  prophe 
et  living  toward  the  close  of  the  exile." 

This  vacillation  of  the  critics  shows  that  the  one 
conclusive  consideration  with  them  is  that  no  pas- 
sage can  be  admitted  to  be  genuine  if  thi3~lmplies 
the  admission  of  superhuman  foresight.  All  other 
arguments  are  subordinate  to  this.  Arguments 
which  are  held  to  prove  a  passage  spurious  by  such 
critics  as  think  it  to  imply  a  supernatural  knowledge 
of  the  future,  are  set  aside  as  insufficient  by  those 
who  fancy  that  they  can  so  explain  it  as  to  avoid  this 
implication.  And  the  same  critic  will  attach  no  im- 
portance to  arguments  of  spuriousness  in  one  pas- 
sage which  he  urges  as  convincing  in  another,  if  in 
the  former  passage  this  expedient  is  not  necessary  to 
escape  the  evidence  of  supernatural  foresight,  and  in 
the  latter  it  is. 

It  is  n^tj)reten^ed  that  there  is  any  external  proof 
of  the  late  date  of  these  disputed  chapters.  So  far  as 
we  have  any  means  of  tracing  the  Book  of  Isaiah, 
they  would  seem  to  have  been  always  included  in  it. 
All  existing  manuscripts  and  all  ancient  versions 
exhibit  the  Book  of  Isaiah  without  variation  precise- 
ly as  we  now  have  it,  the  disputed  portions  as  well 
as  the  rest.  Ancient  authorities  referring  to  the 
book  make  no  discrimination,  and  manifestly  accept 
the  whole  as  equally  undoubted.  There  is  explicit 
testimony  to  Isa.ah's  authorship  in  Isa.  i,  1,  wEIch  is 
the  title  of  the  whole  book,  and  a  specfal{testimony 
in  regard  to  chapters  xiii  and  xiv  in  xiii,  1.  The  au- 
thor or  compiler  of  Kings,  in  adopting  Isa.  xxxvi- 
xxxix  into  his  book,  gives  his  confirmation  to  the 
fact  that  Isaiah  predicted  the  Babylonish  exile 
(2  Kings  XX,  16-18).  "The  vision  of  Isaiah  the  prophet, 
the  son  of  Adjcz,"  is  referred  to,  as  well  known,  in 
2  Chron.  xxxii,  32.  It  is  distinctly  alluded  to  in 
Eccles.  xlviii,  22-25,  where  special  reference  is  made 
tcTt'he  disputed  chapters.  The  iangnage  of  the  decree 
of  Cyrus  (Ezra  i,  2)  contains  an  evident  allusion  to 
Isa.  xliv,  28;  xTv,  13.  And  Josepjius  (Antigitities,  xi, 
1.  2)  says  that  Cyrus  was  moved  to  restore  the  Jews 
to  their  own  land  and  to  aid  in  rebuilding  their  tem- 
ple by  reading  these  prophecies  of  Isaiah  respecting 
himself.  When  the  Greek  Sep_tungint  Version  was 
made  the  Book  of  Isaiah  contained  precisely  what  it 
does  now.  Isaiah  is  spoken  of  by  name  twenhy-two 
times  in  the  New  Testament,  in  eTeven  of  which  he  is 
connected  with  citations  from  chapters  xl-lxvi. 

The  denial  of  Isaiah's  authorship  of  the  prophecies 
in  question  rests  upon  the  three_f  olio  wing  proposi- 
tions, namely: 

1.  The  theme  of  these  prophecies  is  one  that  could 
have  been  of  no  interest  to  Isaiah  or  to  his  contem- 
porariea.  They  promise  deliverance  from  evils  which 
then  had  no  existence,  and  from  foes  which  were 
not  the  real  foes  that  the  people  had  then  to  dread. 
They  craved  present  relief  from  Assyrian  oppressions 
and  invasions,  net  restoration  from  a  Babylonish 
exile  which  had  not  yet  taken  place,  and  of  which 
there  was  noimmedjate  prospect, 

2,  This  exile  is  not  predicted,  but  assumed  as  then 
Actaitlif  exifltiag.    All  tfes  expiessio&s  saipioyed  re- 


85 


lormidable  blow  from  Assyria,  which,  however,  would  not 
be  successful.  As  neither  of  these  was  to  accomplish  this 
judgment,  it  was  natural  that  he  should  show  by  whom  it 
was  to  be  accomplished,  which  he  does  by  declaring  the 
overthrow  of  Babylon.  Yet  this  is  not  to  be  complete. 
Thus  we  see  (a)  that  in  these  acknowledged  portions  of  the 
book  the  prophet  speaks  of  a  distant  evil,  when  another  one 
was  present  before  the  people.  Therefore  a  similar  method 
cannot  be  made  an  argument  against  the  genuineness  of  this 
section.  (6)  That  all  these  predictions  of  judgments  and 
ultimate  deliverances,  are  but  development  of  one  theme, 
and  since  same  ideas  of  deliverance  and  judgment  are  pres- 
ent in  this  section,  the  presumption  is  that  it  is  the  following- 
out  of  the  same  theme.  (2.)  On  the  contrary-,  it  was  a  theme 
of  intense  interest  to  Israel,  since  it  concerned  their  national 
existence  and  the  accomplishment  of  God's  promise. 

4.  The  theme  has  reference  to  an  event  too  remote  to 
have  alfected  Israel.  (Captivity.)  But  (1.)  This  is  assum- 
ing that  the  critic  has  the  right  to  determine  the  time  over 
wliich  proi)hecy  is  to  range.  (2.)  Messianic  prophecies  of  the 
book  relate  to  an  event  much  further  removed  than  this. 
(3.)  On  the  hypothesis  that  these  are  the  real  declarations  of 
God,  the  propriety  of  their  relating  to  a  far  distant  event  is 
seen.  (4.)  We  must  remember  that,  while,  from  the  develop- 
ment of  histor}',  this  event  appears  far  removed  from  the 
time  of  the  prophet,  yet  its  date  was  not  known  to  prophet 
or  people  at  that  time.  As  far  as  they  knew  the  judgment 
vt^as  imminent.  (5 )  This  argument  shows  the  inconsistency 
of  the  theory,  and  since  the  very  absence  of  remoteness  is 
urged  by  them  against  the  inspiration  of  the  book. 

PREDICTIONS  OF  OLD  TESTAMENT  AS  TO 
SUFFERINGS  OF  THE  MESSIAH. 

They  are  not  first  revealed  to  Isaiah,  but  are  really  made 
known  from  the  first  promise  in  the  garden.  Then  they 
are  brought  t)ut  in  those  Psalms  which  refer  to  the  righteous 
sufterer.  They  reach  their  fullest  development  in  Isaiah. 
Lowly  origin  ;  despised  of  men  ;  obstacles  to  his  work  ;  per- 
sonal violence.  After  Isaiah  they  are  taken  up  by  Daniel. 
Cut  oft'  for  the  people  (9:  24-26.)  Then  by  Zechariah. 
Lowly  (9  :  9) ;  an  object  of  aversion  (11 :  8)  ;  sold  for  silver 
(11  :  13)  ;  smitten  by  a  sword  (13  :  7).  Isaiah  combines  the 
various  methods  of  all  the  O.  T.  prophets.    He  shows  results 


86 

viewed  («)  from  the  appointment  of  Israel  and  M.  as  servant 
of  Jehovah;  (h)  as  judgments  on  the  heathen.  Either  judg- 
ments on  individual  nations,  which  would  bring  the  rest  to 
acknowledge  God,  or  judgments  on  all,  which  would  bring 
them  all  to  God. 

He  shows  the  relations  of  the  Gentiles  to  the  Jews  sub- 
jugation (11:  14),  voluntary  accession  (60:  3),  a  rendering 
of  service  (14:  2),  union  on  a  level  (56:  6,  8),  substitution  in 
place  of  Israel  (65  :  1,  2).  Their  coming  is  mostly  described 
under  the  forms  of  the  ancient  ritual,  while  its  spiritual 
character  is  shown  by  coupling  it  with  physical  impos- 
sibilities. 


NAHUM. 

Name.—"  A  comfort."  Called  "  the  Elkoshite."  Proba- 
bly not  a  patronymic,  hut  a  local  designation — the  place 
where  he  was  born  or  lived.  But  Elkosh  is  nowhere  nien- 
tioned  in  the  Bible.  Jerome  and  Eusebius, — a  small  village 
in  Galilee.  Some — same  as  Capernaum  (village  of  Nahum). 
Both  are  mere  conjectures. 

Date. — Nowhere  distinctly  stated.  1.  From  its  position 
among  minor  prophets  it  might  be  assigned  any  place  be- 
tween reigns  of  Hezekiah  and  Josiah.  2.  The  inferences 
made  rest  really  upon  the  interpretation  of  1  :  9-14.  Some 
sa}^  this  refers  to  the  Captivity  of  Manasseh  by  king  of  As- 
syria, and  infer  that  it  was  the  last  invasion  by  Assyria.  But 
(a)  it  merely  means  that  when  God  shall  judge  their  oppres- 
sors they  shall  be  overthrown,  not  necessarily  that  they  shall 
never  come  again  (6)  It  is  scarcely  probable  that  the  prophet 
speaking  in  time  of  Mana&seh,  would  merely  refer  to  the 
coming  deliverance  without  allusion  to  the  kings,  (c)  Ac- 
cording to  this  hypothesis  he  would  be  the  only  prophet  in 
the  reign  of  Manasseh,  which  reign,  with  that  of  Amos,  is 
regarded  as  without  prophecy,  merely  separating  between 
the  Assyrian  and  Chaldean  Periods. 

A  better  interpretation  refers  the  passage  to  the  invasion 
of  Sennacherib  in  the  reign  of  Hezekiah.  Proof :  —  («)  The 
bonds  that  are  to  be  broken  are  not  those  of  an  individual 
(Manasseh)  but  of  Judah,the  people.  (6)  The  circumstances 
of  that  invasion  seem  to  be  specially  referred  to.  e.  g.  Evil 
counsel  of  Rabshekali  v.  11.  Sudden  overthrow  of  As- 
syrians.    V.   12.     Murder  of  Sennacherib.     Then   the  only 


garding  it  imply,  not  that  it  was  anticipated  in  the 
distant  future,  but  that  it  was  the  veritable  present. 
The  time  and  circumstances  of  the  writer,  as  in- 
ferred from  his  production,  are  not  those  of  Isaiah, 
but  of  the  later  years  of  the  Babylonish  exile. 

3.  The  style  and  diction  of  these  chapters  are 
wholly  unliJse  those  of  the  chapters  which  are  ad- 
mitted to  be  Isaiah's. 

In  opposition  to  which  we  maintain: 

1.  The  theme  of  these  prophecies  is  such  as  might 
be  expected  from  Isaiah,  and  forms  a  proper  com- 
plement to  his  other  revelations.  • 

2.  The  revelation  here  made  is  in  analogy  with  his 
other  disclosures  of  the  future,  and  those  of  other 
prophets,  and  is  such  as  could  not  have  been  written 
during  or  after  the  events  referred  to.  It  bears  in- 
ternal evidence  of  being  a  prophetic  and  not  an  histor 
ical  survey  of  those  events. 

3.  The  style  and  diction  offer  no  obstruction  to 
their  being  regarded  as  the  geauine  productions  of 
Isaiah. 

I.  The  question  whether  the^themej)f  the  disputed 
prophecies  is  an  appropriate  one  for  Isaiah  is  not  to 
be  decided  magisterially  or  capriciously,  but  after  a 
careful  survey  of  his  writings  in  their  relation  to  the 
times  in  which  he  lived.  Early  in  his  ministry  he 
predicts  the  utter  desolation  of  the  land  (vi,  11-13)  by 
foreign  foes  (v,  26-30).  When  the  first  wave  of  ca- 
lamity broke  over  Judah  in  the  reign  of  Ahaz  he  de- 
clared to  the  territied  king  and  people  that  the  in- 
vasion by  Syria  and  Ephraimfwould  be  unsuccessful  ^ 
and  would  soon  be  over  (vii,  4-7),  and  that  Assyria, 
which  would  press  Judah  more  sorely  still, ^'ouid 
likewise  fail  (viii,  9, 10).  Itjs  precisely  in  the  line  of 
these  revelations  that  he  should  make  known  what 
power  it  was  which  was  destined  to  accomplish  the 
pjedicced  desolation.  As  be  had  alleviated  the  fears  j 
respecting  Syria  by  pointing  out  that  it  was  not  ■ 
Syria  in  the  present  so  much  as  Assyria  in  the  future 
that  was  to  be  dreaded,  so  in  prospecc  of  the  evils  to 
be  wrought  by  Assyria  he  diverts  attention  from  them 
to  the  incomparably  greater  disaster  to  be  wrought 
by  Babylon.  As  he  gave  assurance  of  the  defeat  of 
Syri.a  by  declaring  the  downfall  of  its  more  formi- 
dable successor  (viii,  7-10;  x,  6-34),  so  he  builds  a 
fresh  argument  of  the  overthrow  of  Assyria  (xiv,  24r- 
27)  by  exhibiting  (chapters  xiii,  xiv)  the  certainty 
and  completeness  of  the  downfall  of  Babylon,  which 
was  to  arise  upon  its  ruins.  As  he  chastised  the 
dependence  of  Ahaz  upon  Assyria  by  declaring  that 
Assyria  would  be  a  direr  source  of  evil  than  that 
from  which  he  was  then  seeking  relief,  so  la  like 
manner  he  chastises  Hezekiah's  vain  display  to  the 
messengers  of  the  King  of  Babylon  (chapter  xxxix) 
by  announcing  that  it  was  from  this  very  Babylon 
that  Judah's  overthrow  should  come.  And  as  Isaiah's 
previous  predictions  of  foreign  oppression  are  uni- 
formly followed  by  promises  of  the  ultimate  deliver- 
ance and  triumph  of  Israel  and  the  downfall  of  their 
foes  (ix,  1-7;  xi,  xii),  so  in  the  case  of  Babylon  and 
every  other  oppressor  (chapters  xiv,  xxiv-xxril, 
xxxiv,  XXXV,  xl-lxvi). 

When  now  in  the  book  ascribed  to  Isaiah  we  find 
this  series  of  prophecies  relating  to  Babylon  inter- 
mingled with  and  attached  to  the  other  series  relat- 
ing to  Assyria,  and  discover  that  both  alike  are  but  i 
the  more  explicit  unfolding  of  what  was  already  in- 


T 


i 


volved  in  his  initial  predictions  (chapters  i-yi),  and 
that  they  are  in  all  respects  parallel  the  one  to  the 
other,  that  they  are  based  on  the  same  principles, 
inculcate  the  same  lessons,  and  are  developed  in  the 
same  identical  manner,  by  what  right  can  it  be 
affirmed  that  the  one  theme  is  appropriate  to  Isaiah 
and  that  the  prophecies  which  treat  of  It  are  un- 
doubtedly his;  but  that  the  other  series  of  prophecies 
must  be  denied  to  be  his  because  the  theme,  which  la 
in  its  essence  identical  with  the  preceding,  Is  one 
which  Isaiah  could  not  have  treated  because  It 
lacked  interest  for  him  and  his  contemporaries? 

But  it  is^  claimed  that  the  event  contemplated  was 
too  remote  to  have  affected  either  prophet  or  people 
in  Isaiah's  days.  Cyrus  and  the  fall  of  Babylon  and 
the  return  from  captivity  were  a  century  and  a  half 
away.  Who  then  is  to  define  the  limit  of  time  over 
which  prophecy  may  range?  Isaiah's  predictions  of 
Messiah,  whether  in  his  humiliation  or  in  his  king- 
dom and  glory,  look  lo  a  period  still  more  remote. 
And  although  a  long  interval  did,  in  fact,  elapse  be- 
fore the  Babylonish  exile  and  the  restoration  from  It, 
v,the  existence  of  such  an  interval  and  the  length  of  it 
were  not  revealed.  For  aught  that  the  people  or  the 
prophet  knew,  these  were  imminent,  and  might  take 
place  at  auy(time  after  the  respite  of  fifteen  years 
promised  to  Hezekiah  (xxxviii,  5;  xxxix,  8).  So  far 
is  the  prophecy  from  indicating  the  remoteness  of  the 
events  in  question,  even  in  the  view  of  the  objectors 
to  its  genuineness,  that  the  absence  of  any  such 
Indication  is  their  chief  argument  against  It,  the 
force  of  which  we  shall  presently  examine.  When 
and  how  all  had  its  historical  fulfillment  is  a  very 
proper  question,  if  the  matter  under  investigation 
were  the  divine  origin  and  inspiration  of  the  prophecy. 
But^whether  it  was  ever  fulfilled  at  all,  and  if  so, 
when,  is  quite  irrelevant  now,  when  the  question  be- 
fore us  is  solely  that  of  Isaiah's  authorship.  If  these 
predictions  had  turned  out  to  be  vague,  unfounded 
anticipations,  to  which  no  future  had  ever  corre- 
sponded, the  present  objectors  would  have  found 
little  difficulty  in  admitting  them  to  have  been  from 
Isaiah.  If  the  subject  be  approached  with  no  pre- 
possessions as  to  the  nature  of  prophecy,  and  none 
either  for  or  against  the  possibility  or  reality  of 
supernatural  inspiration,  the  theme  of  the  disputed 
prophecies  can  create  no  surprise.  It  is  in  strict 
analogy  with  his  acknowledged  prophecies,  and  is 
their  appropriate  sequel.  The  fact  that  they  were 
fulfilled  long  after,  with  an  accuracy  and  a  minute- 
ness which  show  them  to  have  been  inspired  of  God, 
can  surely  not  be  urged  by  any  candid  man  as  a 
reason  for  discrediting  them. 

Moreover,when  his  contemporary,  Mlcah, explicitly 
predicts  the  desolation  of  Jeru8alLm,"The  Babylonish 
captivity,  and  deliverance  from  it,  wiih  what  pro- 
priety can  it  be  affirmed  that  these  topics  are  unsuita- 
ble in  Isaiah?  Micah  soughtTb- startle  his  auditors 
out  of  their  presumptuous  confidence  by  declaring 
to  them  (tii,  13):  "ZiOQ  shall  for  your  sake  be  plowed 
as  a  field,  and  Jerusalem  shall  become  heaps,  and  the 
mountain  ol'  the  house  as  the  high  places  of  a  for- 
est." And  to  the  people  personified  as  "the  daughter 
of  Zion"  he  announces  (iv,  10),  "Thou  shalt  go  forth 
out  of  the  city,  and  shalt  dwell  iu  the  field,  and  shalt 
come  even  UDto  Babylon;  there  shalt  thou  be  rescued; 
there  shall  the  Iiord  redeem  thee  from  the  ha&d  of 


question  remains  as  to  whether  it  was  before  or  after  the 
iirst  invasion.  If  aftei",  then  the  preterites  are  historical ;  if 
before,  they  are  propljetical. 

Inferences  have  also  been  drawn  from  the  mention  of 
the  capture  of  No-Amraon,  (Thebes)  3:  8-10.  But  the  date 
is  uncertain. 

Structure. — Double  title.  1:  1.  Subject,  the  burden 
of  Nineveh  :  author — the  book  of  the  vision  of  Nahum,  the 
Elkoshite.  Contents  divi^ied  into  3  parts,  (a)  Ch.  1.  God 
coming  to  judgment:  the  object  being  Nineveh.  (6)  ch.  2. 
Overthrow  of  Nineveh  is  exhibited  to  the  prophet.  Prelim- 
inary of  the  siege,  v.  2,  3.  Assault,  4,  5.  Ineffectual  defence, 
6-8.  Sack,  9.  Resulting  desolation,  10-12.  Pledge  of 
Jehovah  for  its  fullment,  13.  (c)  Ch.  3.  Repetition  of  the 
same  subject  in  which  the  act  is  justified  by  giving  reasons 
for  it  in  form  of  charges  against  the  city.  Crime  and  fraud, 
V.  1-3.  Whoredoms  and  witchcrafts,  4-7.  i.  e.,  the  political 
and  commercial  management  by  which  Nineveh  reduced 
nations  to  ruin.  Fate  of  No-Ammon  is  told  as  typical  of 
Nineveh's  downfall.  This  was  fulfilled  in  the  taking  of 
Nineveh  by  Cyaxeres  and  Nabo  Polassar,  606  B.  C.  From 
that  date  the  city  began  to  decline.  The  instrument  is  not 
named,  only  described.  The  special  mention  of  cavalry  cor- 
responds to  Media. 


CHALDEAN    PERIOD. 


Separated  from  preceding  period  by  the  ungodly  reigns 
of  Manasseh,  55  yrs.,  Amon  2  yrs.,  and  the  people  under 
them  were  very  bad.  Manasseh  was  woi^se  than  any  king 
Israel  ever  had.  He  erected  altars  of  idolatry,  even  in  the 
temple,  and  he  filled  Jerusalem  with  innocent  blood,  2  Kings 
21:  1-16;  2  Chron.  33:  1-9.  Manasseh  repented  and 
reformed  at  the  close  of  his  reign,  but  with  so  little  effect 
upon  the  popular  corruption  that  the  author  of  Kings  passes 
it  over  in  silence. 

Such  was  the  state  of  things  when  Josiah,  at  8  years  of 
age,  came  to  the  throne.  At  12  years  of  age,  he  began  to 
purge  the  land  of  idolatry.  At  18  years  he  repaired  God's 
house,  and  abolished  idolatry.  After  31  years  of  reign  he 
was  slain  at  Megiddo.  Four  kings  followed,  and  all  were 
wicked.  Of  these,  the  first  and  last  were  sons  of  Josiah  by 
different  mothers.     Jehoahaz,  3  mos.,  was  carried  to  Egypt, 


88 

and  died  there.  Jehoiakim,  11  yrs. ;  he  was  placed  over  the 
kingdom  by  the  king  of  Egypt;  he  exceeded  the  others  in 
wickedness.  In  the  fourth  year,  Nebuchadnezzar  completed 
his  preparation,  and  captured  Jerusalem,  Jer.  46 :  2.  The 
first  deportation  of  exiles  was  at  this  time,  and  the  70  yrs. 
captivity  must  be  reckoned  from  this  time.  The  city  still 
continued  for  some  years.  The  rebellion  of  Jehoiakin  (3 
mos.)  called  for  a  new  demonstration  on  the  part  of  Nebu- 
chadnezzar. Zedekiah  was  a  weak  prince,  in  fear  of  the 
nobles  of  the  land.  He  did  not  protect  Jeremiah,  or  obey 
his  message.  His  reign  of  11  yrs.  terminated  with  the 
destruction  of  the  city. 

Observation. — 1.  This  period  is  distinguished  from  the 
preceding  by  the  greatly  increased  and  increasing  corrup- 
tion. Several  signs  of  this  :  [a)  The  character  of  the  kings 
was  an  influential  cause  of  the  state  of  things.  In  the  former 
period  Ahaz  is  the  only  wicked  king;  in  this,  Josiah  is  the 
only  good  one.  And  even  in  his  time  the  idolatry  and  cor- 
ruption were  only  put  down  for  a  time.  When  this  was  past 
they  became  worse  than  ever.  (/>)  Obduracy  in  the  face  of 
judgment.  In  the  former  period,  on  the  approach  of  the 
Assyrians,  Hezekiah  went  in  sackcloth,  and  in  prayer  to 
God.  But  now  Jehudi  (Jer.  86  :  23,  24)  cut  in  pieces  the  roll 
of  Jeremiah,  and  threw  it  into  the  fire.  Zedekiah  refused  to 
obey  the  prophets,  though  the  enemy  was  before  the  city, 
Jeremiah,  chs.  37,  38.  And  the  people  were  confirmed  in 
evil,  Jer.  44:  17,  18.  (a)  Persecution  and  martyrdom  of  the 
prophets  of  God.  The  former  pro|»hets  complained  that  the 
people  had  not  obeyed  their  messages,  but  there  was  no 
violence  done  them.  Even  judgments  of  which  they  were 
forewarned  were  defied.  Is.  5  :  19;  Amos  5  :  18  ;  7  :  12,  18. 
Now  thev  are  the  subjects  of  every  form  of  abuse,  2  Chron. 
36:  16;  Jer.  26:  20-23.  (c?)  Prevalence  and  influence  of 
false  prophets.  The  existence  of  false  prophets  was  intimated 
in  the  previous  period,  but  now  they  appear  with  an  influence 
and  a  power  such  as  they  never  had  before.  By  their 
promises  they  break  the  force  of  the  messages  of  the  true 
prophets,  Jer.  28.  This  is  an  index  of  corruption,  especially 
of  the  noble  classes,  [e)  Presumptuous  trust  in  covenant 
privileges,  even  while  disregarding  the  conditions  of  promise, 
Jer.  7 :  4.  Even  the  captivity  of  the  ten  tribes  instead  of 
confirming  to  them  the  threats  and  warnings  of  the  true 
prophets,  bolstered  their  conceit,  because  the  fact  of  their 
preservation  thus  far  proved  God's  special  favor.     And   Jo- 


thine  enemies."  These  predictions  are  not  only 
attributed  to  Micah  in  the  book  which  bears  his 
name,  but  his  utterance  of  the  former  has  besides 
the  attestation  of  Jer.  xxvi,  18.  And  this  is  the  more 
significant  in  its  bearing  on  the  subject  now  before 
us,  as  there  is  in  many  respects  an  intimate  relation 
betAveen  the  Books  of  Micab  and  Isaiah.  Isaiah  bor- 
rowed the  theme  of  his  discourse  (chatters  ii-iv) 
from  Micah  iv,  1-3,  which  immediately  follows  the 
prediction  of  the  desolation  of  Jerusalem  and  the 
temple.  And  it  is  not  surprising  that  he  should  else- 
where dwell  upon  that  great  catastrophe  which 
Micah  so  unambiguously  announces. 

II.  It  is  argued  that  these  prophecies  belong  to  the 
period,  not  of  Isaiah,  but  of  the  exile,  because  the 
exile  is  not  predicted  as  future,  but  presupposed  as 
then  existing;  and  while  their  statements  are  dehaite 
and  accurate  respecting  what  took  place  untU  near 
the  close  of  the  exile,  all  is  vague  beyond  it,  and  has 
no  correspondence  with  subsequent  history.  The 
real  fact  is  that  the  character  of  these  prophecies 
shows  them  to  be  predictive  anticipation,  and  not  * 
historical  reminiscence.  They  are  not  spoken  out  of  \ 
the  actually  existing  exile  by  way  of  descripton  or 
retrospect,  but  out  of  the  midst  of  foreseen  tribula- 
tions and  distresses.  That  these  calamities  are  really 
future  to  the  writer,  and  not  past  or  present,  is  ap- 
parent from  various  considerations. 

1.  They  are  not  speciQcally  nor  only  the  Baby- 
lonish exile.  The  expressions  used  are  for  the  most 
part  general.'^and  are  quite  as  applicable  to  other 
calamities  and  distresses.  Thus,  in  chapters  xl-lxvi 
the  people  are  described  as  engaged  in  a  warfare 
(xl,  2);  passing  through  the  waters  and  walking 
through  the  fire  Cxliii,  2);  refined  in  the  furnace  of 
affliction  (xlviil,  10);  tossed  with  tempest  (liv,  11); 
walking  m  darkness  and  having  no  light  (1, 10); 
robbed,  snared,  and  in  prison  (xlii,  22;  xllx,  9^;  poor 
and  needy,  seeking  water  when  there  is  none  (x!i,  17); 
a  barren  (liv,  1),  forsaken  (liv,  6),  and  divorced  wife, 
or  children  sold  to  creditors  (1,  1).  The  foes  and 
oppressors  of  the  people  are  described  by  terms 
equally  general  and  indefinite;  as,  all  that  are  in- 
censed against  thee  and  strive  with  thee  (xli,  11;  xlv, 
24),  that  afflict  thee  (11,  23;  Ix,  14),  that  contend  with 
and  oppress  thee  (xlix,  25,  26);  they  are  the  islands, 
and  peoples,  and  nations  (xli,  1;  xliii,  9;  lix,  18),  the 
uncircumcised  and  unclean  (lii,  1).  The  period  of 
oppression  is  subsequent  to  that  by  Egypt  and 
Assyria,  but  not  otherwise  defined  (lii,  4,  5).  Captiv- 
ity is  referred  to  without  saying  where  (li,  14),  and  a 
return  to  Zion  without  saying  whence  (U,  11).  The 
allusion  in  xliii,  16-20,  is  to  the  exodus  from  Egypt, 
not  from  Babylon.*  The  highway  to  be  made  in  the  ^  (j^ 
desert  (xl,  3)  is  not  for  the  return  of  the  people  from 
exile,  but  of  Jehovah  to  His  people.  Exiles  are  to 
return,  not  from  Babylon  merely,  but  from  every 
point  of  the  compass,  and  from  the  remotest  parts 
(xliii,  5,  6;  xlix,  12,  as  in  xi,  11,  which  is  acknowledged 
to  be  from  Isaiah).  God's  work  on  their  behalf  is 
described  as  making  the  worm  Jacob  thresh  moun- 
tains (xli,  14, 15),  cleaving  rivers  in  the  desert  (xli,  18), 
pouring  water  upon  the  thirsty  (xliv,  3),  planting 
trees  In  the  wilderness  (xli,  19),  leading  the  blind, 
making  darkness  light,  and  crooked  things  straight 
(xlii,  16) ;  bringing  forth  them  that  are  in  prison  and 
in  darkness  (xlix,  9;  li,  14);  restoring  the  desolations 


1/ 


of  Judah  and  Jerusalem  (xlix,  8;  li,  3;  lii,  9;  liv,  3), 
the  everlaatlng  wastes,  the  desolations  of  many  gen- 
erations (lyiil,  12;  Ixi,  4) — expressions  suggestive  of 
more  than  an  exile  of  seventy  years. 

Amid  these  general  and  far-reaching  expressions, 
which  perpetually  recur  throughout  these  chapters, 
the  specific  references  to  Babylon  and  Cyrus  are  few 
in  number  and  limited  in  extent.  Babylon  and  the 
Chaldeans  are  spoken  of  but  three  times  outside  of 
chapter  xlvli,  namely,  xliii,  14;  xlviii,  14,  20.  Bel  and 
Nebo,  gods  of  Babylon,  are  mentioned  once  (xlvi, 
1,  2).  Cyrus  is  named  in  one  passage  (xliv,  28;  xly, 
5, 13),  and  referred  to  four  times  besides  (xli,  2,  3,  25; 
xlvi,  11;  xlviii,  14,  15).  With  what  propriety  can 
these  explicit  references  in  a  few  passages  to  one 
great  crisis  in  Israel's  affairs  be  made  to  dominate 
the  entire  prophecy  of  twenty-seven  chapters,  and  to 
restrict  tho^application  of  numberless  expressions  oc- 
curring tlifoughout,  which  in  themselves  suggest 
no  such  limitation  ?  and  a  sense  thus  obtained,  which 
is  sometimes  directly  at  variance  with  the  language 
used,  and  which  never  adequately  represents  It,  be 
held  to  justify  the  assertion  that  the  Babylonish  ex- 
ile and  deliTerance  from  it  is  the  one  sole  subject 
herein  treated?  and  this  to  warrant  the  further  infer- 
ence, otherwise  unsupported,  that  these  chapters 
could  have  been  written  in  no  other  period  than  that 
of  the  exilef  The  language  of  the  prophet  suggests 
that  he  is  looking  down  over  a  future  of  gloom  fol- 
lowed by  brightness,  into  which  desolation  of  the 
land,  exile  in  Babylon,  and  deliverance  from  it  enter, 
but  which  is  indefinitely  conceived,  figuratively  ex- 
pressed, and  which  has  a  far  wider  and  much  more 
extensive  meaning. 

2.  The  impossibility  of  this  limitation  is  further 
confirmed  by  the  circumstance  that  another  great 
event  of  the  future  is  referred  to  with  equal  explicit- 
niss  la  these  chapters.  Another  deliverer  besides 
Cyrus  is  spoken  of,  the  Servant  of  the  Lord,  whose 
function  it  is  to  open  the  blind  eyes  and  to  release 
the  prisoners  (xlii,  7;  1x1.  1),  to  bless  both  Israel  and 
the  Gentiles  (xlix,  6),  to  gather  God's  elect  out  of 
every  land  (xlix,  12),  and  by  His  vicarious  sufferings 
to  achieve  a  splendid  triumph  (chapter  liii).  Since 
the  deliverance  which  He  is  to  effect  falls  thus  within 
the  scope  of  this  prophecy,  the  calamity  described 
must  likewise  embrace  that  from  which  Hq  rescues; 
and  the  happy  issue  depicted  must  include  the  glori- 
ous results  which  He  shalljacconipUsh,  That  supe- 
rior stress  is  laid  upon  this  ultimate  and  greater  de- 
j  liverance  appears  from  the  repeated  declaration  that 
there  shall  thenceforth  be  no  further  experience  of 
I  suffering  and  woe  (liv,  9,  10;  Ixii,  4-9;  Ixv,  19);  while 
I  all  that  is  glowing  in  human  speech  is  suuimoned  to 
I  describe  the  resultmg  exaltation  aud  bliss  of  Zion 
(chapter  Ix),  even  to  the  creation  of  new  heavens  and 
j  a  new  earth  (Ixv,  17;  lxvi'22).  Such  language  could 
not  be  applied  to  Jerusalem  immediately  after  the 
exile  even  by  the  most  strained  hyperbole.  Even 
after  Cyrus  had  given  permistion  to  the  exiles  to  re- 
turn no  one  in  his  senses  could  have  expected  such 
magniflcence  and  glory  from  any  rational  view  of 
their  prospects;  and  if  any  prophet  bad  been  fanatical 
enough  to  utter  such  a  prediction,  he  would  have 
l>e8n  speedily  put  to  shame  by  the  event  in  the  view 
even  of  the  most  credulous.  And  yet  the  false  appli- 
eation  of  the  ultimate  good  which  God  had  ixx  store 


89 

siah's  reformation  seems  only  to  have  made  them  self- 
righteous. 

2.  Consequent  nearness  of  the  divine  judgment.  God's 
forbearance  had  reached  its  last  period.  The  Assyrians  had 
passed  off  the  scene.  The  Chaldeans  are  nov>'  charged  with 
the  execution  of  this  sentence.  They  began  as  soon  as  good 
King  Josiah  died. 

Three  prophets  in  this  period  :  Jeremiah,  Habakkuk  and 
Zephaniah.  These  occupy  an  unequal  amount  of  space. 
From  the  long  ministry  of  Jeremiah  we  have  full  account  of 
his  work.  Prophecies  of  Habakkuk  and  Zephajiiah  are 
brief,  as  their  ministries  were.  These  books  may  be  short, 
disconnected  portions,  or  summaries  of  their  prophecies. 
Of  their  persons  we  know  nothing.  The  condition  of  things 
in  Judah  at  this  time  was  the  same  as  that  of  Israel  before 
the  captivity,  which  called  for  the  denunciations.  There  is 
this  difi'erence,  however:  (1.)  The  kingdom  was  not  essen- 
tially criminal,  nor  utterly  apostate  (2.)  It  still  retained 
the  body  of  God's  people.  (3.)  The  rejection,  therefore,  was 
not  to  be  so  great  nor  final.  The  kingdom  looked  at  a  fu- 
ture restoration,  hence  there  is  more  room  for  promises,  di- 
rect and  indirect,  positive  and  negative.  While,  therefore, 
Jeremiah  is  like  Hosea,  and  Zephaniah  like  Amos,  Habak- 
kuk proclaimed  the  overthrow  of  Babylon  is  in  contrast  with 
Jonah.  Jeremiah  and  Zephaniah  are  mainly  denunciatory, 
with  few  promises.  And  so  are  most  of  the  prophecies  of 
this  period.  Habakkuk  is  chiefly  consolatory.  Judgment 
is  necessary  in  order  to  break  the  fatal  securit}-  of  the  people. 
For  the  sake  of  the  people  of  God,  in  view  of  the  great  judg- 
ment it  was  important  that  the  design  and  result  of  the 
judgment  should  be  stated  in  advance.  God  was  not  to 
break  off'  the  covenant  of  grace,  but  his  promises  would 
still  be  fulfilled,  Hab.  2  :  14  ;  3  :  13.  (1.)  Jeremiah  had  a 
long  ministry,  a  large  book  of  prophecy.  The  other  books 
are  short,  and  their  ministries  likewise.  (2.)  Full  details  of 
Jeremiah's  life,  while  nothing  is  recorded  of  the  others. 
(3.)  Jeremiah  and  Zephaniah  principally  judgment  on  Judah, 
Habakkuk  judgment  on  Babylon.  (4.)  Promises  given  that 
the  judgment  should  not  destroy  but  purify,  limit  set  to  the 
exile,  people,  city,  kingdom,  priesthood  should  not  perish 
forever,  Jer.  chs.  31-33.  The  exile  (Jer.  29  :  lO),  would  be 
temporary.  Every  apparent  loss  should  be  more  than  com- 
pensated. Sequel  to  the  preceding  period  in  Judah.  His 
promise  was  still  to  stand  sure.     The  ark  might  perish,  but 


90 

would  not  be  missed.  Every  loss  was  a  real  gain,  Jer.  3  : 
16,  17.  The  tables  of  the  law  might  be  lost,  but  the  law 
was  written  on  their  hearts,  Jer.  31 :  31-33.  The  Chaldean 
period  is  a  sequel  of  what  had  preceded  it.  They  were  pur- 
suing the  same  course  with  the  same  causes  and  similar  re- 
sults. The  same  judgment  was  still  before  them,  but  now- 
nearer.  (1.)  The  range  of  foresight  of  these  prophets  did 
not  reach  beyond  that  of  the  preceding  ones.  (2.)  They  re- 
iterate the  same  predictions  their  predecessors  proclaimed, 
often  stating  them  in  the  same  language.  They  thus  con- 
formed to  the  ancient  prophecies,  and  at  the  same  time  give 
authority  for  their  own  predictions.  (3.)  No  new  or  peculiar 
Messianic  predictions.  Habakkuk  gives  the  negative  side 
of  the  future,  the  overthrow  of  all  that  obstructs  the  people 
of  God.  Zephaniah  is  positive,  and  tells  of  the  regathering 
of  the  people  from  captivity,  and  of  their  future  glory.  Jer- 
emiah is  both  ])ositive  and  negative,  and  at  the  same  time 
goes  beyond  Habakkuk  atid  Zephaniah,  by  introducing  the 
person  of  Christ,  as  Branch  of  David,  over  Israel  and  Judah 
united.  All  three  prophets  declare  that  the  theocracy  is  now 
to  break  up,  and  that  all  nations  will  one  day  be  included  in 
the  kinirdom  of  God. 


JEREMIAH. 

His  life. — More  details  of  Jeremiah's  life  are  given  than 
of  any  other  canonical  prophet.  His  name  signifies  "  he 
whom  God  hath  appointed,"  but  the  usage  of  the  word 
makes  it  mean,  '•  he  whom  God  will  throw  down,"  and  his 
was  a  ministry  of  overthrow  and  reconstruction,  1  :  10.  He 
was  son  of  Hilkiah,  priest  in  Anathoth.  He  was,  therefore, 
of  priestly  descent,  like  Ezekiel.  Was  Hilkiah  the  same  as 
the  one  mentioned  in  2  Kings  22  :  4  ?  It  is  not  certain,  but 
probably  they  were  different  persons.  For  (1.)  Jeremiah's 
father  is  never  called  the  High-Priest.  (2)  1  Chron.  9:11; 
Nehemiah  11  :  11.  The  High-Priest,  Hilkiah,  was  from 
Zadok,  of  the  family  of  Eleazer,  to  whom  this  dignity  was 
transferred,  1  Chron.  24  :  35  ;  1  Kings  2  :  35.  (3.)  En  addi- 
tion it  has  been  alleged  that  the  High-Priest  must  reside 
in  Jerusalem.  This  is  questioned.  If  the  Hilkiah  of  Jer. 
29  :  3,  is  the  prophet's  father,  then  the  prophet  had  a  brother. 
The  hostility  of  his  house  against   him   is  recorded   in   the 


Vior  Israel  to  the  period  succeeding  the  exile,  in  spite 
of  BO  utter  a  lack  of  correspondence  ttiat  no  one  at  the 
time  could  ever  have  dreamed  of  their  tallying,  is  the 
only  ground  for  the  assertion  that  the  predictions  of 

I  events  after  the  captivity  were  not  fulfilled,  and  for 
the  conclusion  thence  strangely  drawn,  that  they 
must  have  been  written  in  the  captivity. 

3.  There  is  an  entire  absence  of  anything  to  con- 
j  nect  the  writer  himself  with  Babylonia.  There  is  no 
I  suggestion  of  any  locality  there,  or  of  any  such  sur- 
roundings as  in  the  case  of  Ezekiel,  who  really  did 
live  in  exile.  There  is  repeated  mention  of  Jerusa- 
lem and  the  cities  of  Judah  (xl,  2,  9,  etc.);  Lebanon  is 
used  as  ^in  illustration,  when  a  mountain  is  referred 
to  (xl,  16);  Ur  of  the  Chaldees  is  spoken  of  as  remote, 
at  "the  ends  of  the  earth"  (xli,  9);  and  the  fornas  of 
idolatry  described  (Ixv,  4^sqq.)  are  those  of  Egypt, 
rather  than  those  of  Babylon,  so  that  Ewald  was  led 
to  conjecture  that  the  writer  was  resident  in  Egypt. 

4.  Thereis  a  singular  paucity  of  specific  details  rct- 
s^ecting  Babylon  and  Cyrus.  Dr.  Cheyne  admits  that 
Isaiah  "might  have  learned  almost  as  much  about 
Babylon,  as  is  mentioned  in  these  chapters,  either 
from  traveling  merchants  or  from  the  embassadors 
of  Merodach  baladan."  And  he  adds,  "This  paucity 
of  Babylonian  references  would  be  less  surprising 
were  it  not  for  the  very  specific  allusions  to  Palestin- 
ian circumstances  in  some  of  the  later  chapters." 
Cyrus  is  not  even  called  the  King  of  Persia,  as  in 
every  historical  reference  to  him  in  the  Old  Testa- 
ment. He  is  simply  a  great  conqueror  from  the 
north  and  east  who  should  capture  Babylon.  But 
the  whole  description  is  general  and  ideal,  with  the 
exception  of  two  remarkable  circumstances,  which 
none  but  a  true  prophet  could  have  anticipated  prior 
to  their  actual  occurrence:  that  he  should  find  the 
gates  of  Babylon  open  (xlv,  1),  and  that  he  should 
release  the  Jews  and  direct  the  rebuilding  of  Jerusa- 
lem and  the  temple  (xliv,  28;  xlv,  13.) 

5.  It  is  again  and  again  decl_ared  that  ^hese  state- 
ments respecting  Cyrus  were  uttered  before  the 
event,  before  there  were  even  any  germinal  indica- 
tions of  it  (xli,  21-29;  xlvi,  9-11,  etc.).  These  are 
urged  as  the  irrefragable  proof  of  the  divinity  of 
Jehovah, and  His  superiority  to  idola,  which  possessed 
no  such  prescience.  Such  language  is  unaccountable 
if  the  prophet  merely  announced  what  was  already 
obvious  to  sagacious  observers.  And  it  is  besides 
fatal  to  the  whole  critical  position.  It  is  self-contra- 
dictory to  say  that  a  writer  represents  these  events 
as  taking  place  around  him,  and  that  his  historical 
position  is  to  be  determined  accordingly,  while  at  the 
same  time  he  alleges  that  the  mention  of  them  is 
evidence  of  divine  prescience. 

6.  It^is  by  no  means  true  that  the  writer  uniformly 
speaks  as  though  the  people  were  in  exile.  He 
speaks  out  of  the  actual  present,  Isaiah's  own  times, 
when  he  rebukes  the  people  for  seeking  the  alliance 
of  foreign  monarchs  (Ivii,  9),  or  for  their  neglect  of  the 
ritual  worship  (xliii,  23,  24;  Lxv,  11),  or  their  hypocrit- 
ical observance  of  it  (Iviii,  2-6;  Ixvi,  1,3),  or  speaks  of 
the  temple  as  standing  (Ixvi,  6),  and  the  regular  serv- 
ice as  performed  there  habitually  (Ixvi,  20),  or  of  the 
punishment  of  the  people  as  still  future  (xliii,  28,  Re- 
vised Version;  lxv,  6,  7,  12).  The  censures  of  idolatry 
(Ivii,  Ssqq.;  lxv,  3,  4,  11;  Ixvi,  17)  and  the  numerous 
arguments  and  warnings  against  it  are,  to  say  the 


"1 


leasf.,  more  in  place  m  Isaiah's  days  than  near  the 
end  of  the  exile.  It  is  equivalent  to  a  confession  of 
the  falsity  of  the  assertion  which  the  critics  make 
on  this  subject,  when  Ewald  alleges  that  paragraphs 
written  before  the  exile  have  been  interpolated  into 
these  prophecies;  or  Dr.  Driver  (Isaiah,  page  188)  sup- 
poses that  the  exilic  prophet  "borrows  here  passages 
written  originally  in  the  age  of  Jeremiah,  and  ap- 
plies them  to  the  generation  of  the  exiles." 

Again,  the  prophet  transports  himself  not  only  to 
the  time  of  the  exile,  bat  to  that  of  Babylon's  fall 
(xlvi,  1,  2),  and  the  deliverance  and  glory  of  Israel 
(xl,  2;  li,  3.  Revised  Version;  lit,  9,  10,  Heb.),  and  be- 
tween the  humiliation  and  glory  of  Messiah  (chap- 
ter liii). 

7.  It  cannot  be  satisfactorily  explained  how  these 
disputed  prophecies  came  to  be  included  in  the  Book 
of  Isaiah,  if  they  are  not  really  his.  The  later  the 
date  assigned  to  themi,  and  the  nearer  to  the  time 
when  the  canon  was  collected,  the  more  insupposa- 
ble  it  becomes.  And  the  complexity  of  the  problem 
is  increased  by  the  fact  that  there  is  not  merely  one 
piece  added  at  the  end,  but  various  pieces  inserted  at 
Intervals  in  the  course  of  the  book;  and  this  book  is 
constructed  upon  a  regular  plan,  Into  which  these 
enter  like  the  rest  as  component  parts,  and  are  essen- 
tial to  its  symmetry  and  completeness.  The  assump- 
tion that  these  prophecies  are  by  a  "great  unknown" 
is  contrary  to  the  analogy  of  the  entire  Old  Testa- 
ment, in  which  there  is  history  and  poetry  by  un- 
known authors,  but  no  anouymous  book  of  prophecy. 
Even  the  smallest  of  the  niinor  prophets  is  kept  dis- 
tinct and  referred  to  its  proper  author. 

III.  The  objection  from  thj  alleged  difference  of 
style  and  diction  is  manifestly  subordinate  and  pre- 
carious. It  is  a  convenient  species  of  argument,  that 
in  the  hands  of  modern  critics  is  always  available  to 
bolster  up  their  foregone  conclusions;  and  they  abide 
by  their  own  tests  just  so  far  as  it  may  suit  their 
purpose,  and  no  further.  The  work."?  of  dis- 
tinguished writers  in  modern  times  show  differences 
quite  as  striking  as  any  that  exist  in  the  Book  of 
Isaiah.  Whatever  diversity  there  is  is  KuflBclently 
explained  by  the  admitted  genius  and  versatility  of 
the  piOphet;  by  the  difference  of  occasion,  subject, 
and  purpose  of  the  composition;  and'perhaps  also  by 
the  more  advanced  period  of  his  life.  How  little 
weight  Dr.  Cheyne  himself  attaches  to  the  argument 
from  diversity  of  style  appears  from  his  suggestion 
(Commentary,  II,  p.  230)  that  the  author  of  chapters 
xl-lxvi  "incorporated  the  substance  of  connected  dis- 
courses of  that  great  prophet,  of  whose  style  we  are 
80  often  reminded  in  these  chapters— Isaiah.^' 

The  unity  of  the  Book  of  Isaiah  is  vouched  for  by  a 
steadfast  tradition  from  the  most  ancient  times  and 
by  the  inspired  authority  of  the  New  Testament. 
The  doubts  expressed  as  to  certain  portions  are  of  re- 
cent origin,  are  traceable  to  an  antisupernaturalbias, 
and  are  supported  by  inconclusive  arguments.  The 
disputed  portions  are  in  harmony  with  the  rest  of  the 
book,  and  with  the  revelations  of  Micah,  a  contem- 
porary of  Isaiah.  They  indicate  by  their  character 
that  they  are  a  forecast  of  the  future,  not  a  descrip- 
tion of  the  past  and  present;  they  contain  no  sugges- 
tion of  the  writer's  presence  in  Babylonia;  they  are 
put  forth  as  indisputably  evidencing  the  divine  fore- 
knowledge; many  passages  are  plainly  pxeexilic;  the 


U 


91 

12th  ch.  37  :  2,  he  had  a  cousin  and  an  unde.  His  uncle  is 
said  to  be  the  same  Shallum  who  was  the  husband  of  the 
prophetess  Huldah,  2  Kings  22  :  14.  Anathoth  was  estab- 
lished for  the  possession  of  the  priests,  Josh.  21  :  18.  It  was 
three  miles  north  of  Jerusalem.  Here  the  prophet  was 
born,  29  :  27,  and  spent  his  early  years.  He  was  called  at 
iin  early  age,  1  :  6.  This  was  the  year  after  Josiah  began 
his  first  reformation.  He  was,  therefore,  called  early  to  aid 
this  pious  king  in  his  work.  His  youth  may  not  have  been 
so  great  as  it  seems  to  be  from  the  expression,  "  a  child," 
which  is  applied  to  him.  This  term  is  applicable  from  birth 
to  twenty  years  of  age,  and  is  so  used  in  other  passages.  We 
do  not  read  that  he  ever  acted  as  priest,  and  we  know  he 
was  never  married,  16  :  2.  In  the  title  of  the  book,  1  :  2,  3, 
mention  is  made  of  Josiah.  But  Jehoahaz  and  Jehoiakin 
are  omitted.  His  ministry  was  forty  years,  to  the  capture 
of  Jerusalem.  Under  Josiah,  eighteen  years,  13  :  31 ;  Je- 
hoash,  three  months;  Jehoiakim,  eleven  years ;  Jehoiakin, 
three  months;  Zedekiah,  fourteen  years.  Two  remarks: 
(a)  The  omission  of  two  of  these  kings  made  in  Jeremiah, 
is  accounted  for  either  by  the  brevity  of  their  reigns,  or  be- 
cause nothing  occurs  to  bring  out  anything  from  the  pro- 
phet, {b)  The  ministry  of  the  prophet  is  spoken  of  as  ex- 
tending only  to  the  captivity  of  Jerusalem,  whereas  the 
prophecies  ot  chapters  40-46  were  after  that  date,  Dan.  1  :  21. 

Jeremiah's  task  was  to  testify  of  the  coming  ruin.  He 
had  done  this  for  a  long  time.  The  kingdom  was  overthrown, 
and  the  people  came  into  captivity.  In  order  to  complete 
the  picture,  he  traces  the  fortunes  of  the  remnant  left  behind 
in  Jerusalem,  and  going  from  bad  to  worse.  We  are  not  to 
understand,  therefore,  that  his  ministry  extended  only  to  the 
captivity.  Whatever  he  was  to  tell  after  this  was  not  so 
important.  Dan.  1  :  21,  a  parallel  "  until  the  first  year  of 
Cyrus ;  "  but  we  find  him  after  the  third  year  of  Cyrus. 
Yet  the  most  important  part  of  his  ministry  was  before  the 
first  year. 

Three   great  events.     1-  The  reformation  of  Josiah. 

2.  Capture  of  Jerusalem  in  the   fourth  year  of  Jehoiakim. 

3.  Its  destruction  in  the  eleventh  year  of  Zedekiah.  With 
the  mention  of  2  :  21  and  12  :  6  of  the  hostile  treatment  of 
the  men  of  Anathoth,  some  have  said  he  began  his  ministry 
in  the  place  of  his  birth,  but  meeting  with  persecution  there, 
went  to  Jerusalem.  But  2 :  2  says  he  exercised  his  office  in 
Jerusalem  from  the  first,  its  vicinity  being  such  that  men  of 


92 

Anathoth  could  exercise  hostility  toward  him  there  easily. 
Was  persecuted,  36  :  t> ;  22  :  2.  The  command,  in  11  :  6y 
to  the  cities  of  Judah,  does  not  say  that  his  miinstry  was 
itinerant,  because  26  :  2,  he  is  represented  as  doing  the  same. 
No  other  prophet  except  Elijah  met  with  such  treatment. 
He  was  persecuted  by  others  as  well  as  by  citizens  of  Ana- 
thoth. Even  Elijah  retired  from  persecution,  Jeremiah  kept 
on.  He  was  warned  of  this  when  he  was  commissioned  of 
God.  He  was  met  with  sneers,  23  :  33-40.  I'eople  upheld 
their  false  prophets,  who  attempted  to  destroy  the  force  of 
Jeremiah's  messages.  The  sight  of  this  evil  from  the  people 
of  God  was  almost  too  much  for  such  a  prophet,  und  he  20  : 
14-18,  curses  the  day  of  his  birth.  It  was  not  timidity,  for 
no  one  can  exceed  him  in  courage,  20  :  11-13.  His  enemies 
were  not  contined  to  words,  but  extended  to  acts,  20  :  1-6, 
put  in  stocks  by  Pashur.  Arrested  on  charge  of  treason  36  : 
5,  not  imprisoned  but  under  restraint.  So  that,  36  :  19,  he 
could  not'  with  safety  show  himself  Oh.  29  :  26,  27,  his 
punishment  was  demanded  from  Zephaniah.  The  prophet 
attempted  to  leave  the  city,  37  :  13.  In  spite  of  his  denial 
of  treason  he  was  put  in  prison  26  :  8.  Cast  into  a  pit  in  the 
court  of  the  prison  to  die,  39  :  15-18.  His  imprisonment 
must  have  lasted  nine  months.  Daring  this  time  Zephaniah 
consulted  him  secretly  twice.  Jeremiah  came  into  Egypt 
when  the  Jews  Med  thence,  and  he  remained  there. 

Legends  concerning  Jeremiah.— That  he  was  stoned 
by  the  Jews,  and  that  his  grave  is  in  Cairo.  Alexandrian 
Jews  loved  him  because  he  had  been  with  them  in  Egypt, 
and  they  have  many  legends  about  him,  2  Mac.  2  :  1-7;  15  : 
15,  16.  *  From  Matt.  16  :  14,  it  appears  that  at  the  time  of 
Christ  there  was  an  expectation  of  his  personal  re- appear- 
ance, which  may  be  accounted  for  by  the  fact  that  no  men- 
tion is  made  of  his  death.  Many  think  that  he  is  one  of  the 
two  witnesses  in  Rev.  11. 

The  Septuagint  differs  from  A.  V.  very  considerably. 
33  :  14-26,  have  been  dropped.  46  :  46-51  are  not  only  in 
a  different  order  among  themselves,  but  the  entire  section 
has  been  removed  to  stand  after  ch.  26.  These  differences 
are  remarked  on  by  Jerome  and  Origen.  Jerome — careless- 
ness of  transcribers.  The  Septuagint  made  from  a  faulty 
MS.  Michaelis  says  there  was  one  edition  in  Egypt  after 
the  prophet's  death.  From  the  nature  of  the  variations  it 
is  evident  that  they  cannot  be  traced  to  the  ordinary  differ- 
ences in  copying.     They  must  have  had  a  purpose. 


writer  transports  himself  In  thonght  to  postexlllc  as 
well  as  exilic  times;  the  presence  of  spurious  prophe- 
cies In  the  book  cannot  be  accounted  for;  and  there  is 
no  serious  objection  from  style.  Why  then  should 
we  surrender  our  faith  in  Isaiah's  authorship? 


< 


93 

Text  and  Plan  of  Jeremiah. — Discrepancies  between 
Hebrew  and  Greek  text,  abbreviations,  additions,  alterations, 
transpositions,  remarked  by  Origen  and  Jerome.  Theories 
of  Egyptian  and  Palestine  editions  of  the  original.  Due  to 
the  translator,  (a)  Their  character;  (/>)  inaccuracies  and 
arbitrary  changes  in  other  books ;  (c)  2  Chron.  36  :  20. 
Prophecies  not  in  chronological  order.  Hence  many  com- 
mentators complain  of  want  of  arrangement  and  confusion. 
Lightfoot  and  Blaney  assume  accidental  dislocation.  Eich- 
horn's  hypothesis  is  that  there  were  different  editions  of  this 
book.  (1.)  These  statements  are  based  on  a  false  assump- 
tion. The  disorder  claimed  does  not  exist.  (2.)  These  hy- 
potheses are  mere  figments  of  the  brain.  The  only  solution 
they  offer  is  a  mere  chance.  (3.)  Nothing  can  be  safely  built 
on  the  roll  of  Baruch,  36,  because  the  contents  of  it  are  un- 
known. They  were  not  for  permanent  preservation,  but  for 
a  special  occasion,  36  :  32.  (4.)  These  theories  regard  the 
formation  of  the  book  as  a  mere  mechanical  work,  thrown 
about  without  any  ideas  at  all.  This  excludes  any  partici- 
pation by  the  prophet  in  the  arrangement  of  the  book.  Re- 
action in  German  criticism,  and  now  Ewald  recognizes  an 
orderly  arrangement. 

The  Book  from  Jeremiah  Himself.— That  the  book 
in  its  present  form  proceeded  from  the  prophet  is  shown  : 
(1.)  By  the  frequent  use  of  the  first  person,  both  in  the  in- 
dividual prophecies,  and  the  headings  of  the  transpositions, 
which  show  that  he  composed  and  arranged  them,  12  :  6. 
(2.)  In  the  fourth  and  fifth  years  of  Jehoiakim,  36  :  2-32, 
he  reduced  to  writing  what  had  been  given  him.  He  was 
again  told,  30  :  2,  to  write.  That  the  prophetical  book  could 
not  have  been  produced  at  the  time  is  evident  from  the  fact 
that  these  are  productions  after  that  time,  and  formulas  of 
transition.  The  arrangement  topical,  hinted  27  :  12.  Not 
written  piecemeal  in  the  course  of  his  ministry,  but  a  con- 
tinuous composition  prepared  at  its  close.  1.  Prophecies  of 
different  periods  put  together,  those  of  the  same  period  dis- 
persed. 2.  Prophecies  f.ccompanied  by  remarks  made  at  a 
later  period,  25  :  1.  3.  Allusions  to  succeeding  portions  of 
the  book.     4.  Systematic  disposition  of  the  matter. 

Analysis  of  Jeremiah. — Three  sections  with  a  histor- 
ical appendix,  ch.  52.  I.  chs.  1-33,  Prediction  of  the  judg- 
ment and  the  restoration.  II.  chs.  34-45,  History  of  the 
judgment.  III.  chs.  46-51,  Predictions  respecting  foreign 
nations.     First   section   subdivided.     A.  chs.  1-20,  General 


94 

denunciation  of  Judah.  B.  chs.  21-23,  Civil  and  religious 
leaders.  C.  chs.  24-29,  Design  and  duration  of  the  judg- 
ment. D.  chs.  30-33,  Blessing  which  would  follow.  Threat- 
ening preponderates,  but  a  few  words  of  promise  in  each  di- 
vision till  the  last.  In  A.  not  separate  discourses,  but  con- 
tinuous treatment  of  one  theme  ;  no  date  except  3  :  6.  Sec- 
ond section.  A.  chs.  34-38,  Evidences  of  ripeness  for  judg- 
ment. B.  ch.  39,  Destruction  of  the  city.  C.  chs.  40-45, 
Fortunes  of  the  remnant.  No  promise  to  the  people,  onl}' 
one  in  each  division  to  individuals,  the  llechabites,  35  :  18, 
19;  Ebed-melech,  39  :  15-18;  Barnch,  ch.  45. 

Contents  of  Jeremiah. — There  is  a  larger  number  of 
symbols  than  in  any  previous  prophet.  The  symbols  are  of 
three  kinds. 

Symbolic  Visions — Two  occur  in  ch,  1  in  connection 
with  the  call  of  the  prophet  and  signity  the  character  of  his 
ministry,  (a)  1  :  11,  12.  "  The  rod  of  an  almoud  tree,'^ 
which  God  says  means  that  he  will  hasten  his  word  to  per- 
form it.  It  comes  from  a  root  meaning  "  to  be  awake." 
Thus  God  was  about  to  waken  to  judgment.  (6)  1  :  13,  14. 
"A  seething  pot  and  the  face  thereot  is  toward  the  north," 
which  God  says  means  that  out  of  the  north  an  evil  shall 
break  forth  upon  all  the  inhabitants  of  the  land,  i.  e.,  Baby- 
lon and  its  various  sub-kingdoms  were  to  desolate  the  land ; 
these  always  entered  Judah  from  the  north,  (c)  24  :  1-3, 
"  two  baskets  of  tigs  .  .  .  one  basket  had  very  good 
figs  even  like  the  figs  that  are  first  ripe;  and  the  other  bas- 
ket had  very  naughty  figs,  which  could  not  be  eaten,  they 
were  so  bad."  The  good  figs  represented  those  that  had 
just  been  carried  away  captive  by  Neb  ,  for  the  captivity  w^as 
to  result  in  their  good  ;  and  the  evil  figs  represented  those 
who  remained  in  Judea  under  Zedekiah,  for  they  were  to 
suffer  for  worse  evils,  {d}  25  :  15, 16.  A  wine  cup  of  which 
Jerusalem  and  all  the  nations  were  to  drink— the  fury  of 
God  in  his  judgment  from  which  the  nations  were  to  be,  as 
it  were,  intoxicated.  This  symbol  is  used  by  other  prophets, 
and  by  Jeremiah  elsewhere. 

Symbolic  Actions.— («)  Ch.  13  :  l-H.,  The  prophet  is 
directed  to  take  a  girdle  and  put  it  on  his  loins.  Afterwards 
to  hide  it  in  a  rock  by  the  Euphrates.  Then  commanded  to 
take  it  out  and  he  finds  it  all  spoiled.  Explanation  :  Judah 
w^as  bound  to  the  Lord  as  a  peculiar  people,  but  they  re- 
belled and  now  their  pride  was  to  be  broken  by  the  captivity. 
{b)  18  :  1-6.     The  prophet  was  directed  to  go  down  to  the 


95 

potter's  house,  when  he  saw  the  potter  make  one  vessel  out 
of  the  clay,  and  that  proving  defective  he  made  another. 
God  could  do  with  Israel  as  he  pleased,  {c)  19  :  1-13.  The 
prophet  was  directed  to  take  an  earthen  bottle  and  break  it 
to  pieces  in  the  valley  of  Hinnom  in  sight  of  people  and 
priests.  Exp.— Judah  was  to  be  utterly  destroyed.  (<:/)  27  : 
1-11,  12-22;  28  :  1-14.  The  prophet  is  directed  to  take 
yokes  of  wood  and  put  them  on  his  neck  and  send  them  to 
various  nations.  This  is  repeated  in  the  reign  of  Zedekiah. 
Hananiah,  a  false  prophet,  breaks  the  yoke,  whereupon  the 
prophet  is  directed  to  make  iron  yokes  and  repeat  the  action. 
Exp, — Judah  and  these  nations  were  to  be  brought  under 
the  rule  of  Babylon,  (e)  32 :  6-15.  The  prophet  is  directed 
to  purchase  the  field  ottered  to  him  by  his  uncle's  son,  which 
he  does,  weighing  out  17  shekels  of  silver,  subscribing  the 
evidence  and  sealing  it  in  the  presence  of  witnesses  and  re- 
cording the  evidence  of  the  purchase  and  putting  all  the  pa- 
pers in  an  earthen  vessel.  Exp. — Judah  should  be  restored 
and  reinherit  her  own  land.  (_/')  35.  The  prophet  is  di- 
rected to  set  wine  before  the  Rechabites,  which  he  does,  but 
they  refuse  to  drink  because  of  their  father's  command. 
Exp. — They  regarded  the  command  of  their  ancestor,  though 
Judah  did  not  recognize  command  of  God  and  in  conse- 
quence they  were  to  be  blessed  and  Judah  punished,  (g)  43  : 
8-10.  The  prophet  is  directed  to  take  great  stones  and  to 
hide  them  in  the  clay  in  the  brick-kiln,  which  is  in  Tahpan- 
hes,  in  sight  of  the  men  of  Judah.  Exp. — Nebuchadnezzar 
should  firmly  establish  his  throne  in  Egypt  and  completely 
conquer  the  land,  {h)  51  :  59-64.  The  prophet  wrote  in  a 
book  all  the  evil  that  was  to  come  upon  Babylon,  and  gave 
it  to  Seraiah  who  went  into  captivity  along  with  Zedekiah 
and  commanded  him  to  read  all  that  was  written  in  it  when 
he  came  to  Babylon.  After  he  had  read  it  he  should  bind  a 
stone  to  it  and  cast  it  into  the  Euphrates.  Exp. — Babylon 
should  be  utterly  destroyed. 

Symbolic  Names. — Passur,  who  persecuted  the  pro- 
phet and  prophesied  falsely,  is  called  Magor-missabib.  Fear 
round  about.  20  :  1-6.  Exp. — Refers  to  the  terror  and  des- 
olation to  come  upon  him  and  the  nation  by  the  Babylonish 
captivity.  Other  names.  Shallum,  22  :  11 ;  Coniah,  22  : 
24;  new  application  of  Jehoiakim  and  Zedekiah,  23  :  5,  6  ; 
Sheshach  25  :  26.     Merathaim,  Pekod,  50  :  21. 

I.  A.  Ch.  1.  introductor}^,  describes  character  of  his  min- 
istry, first  literally,  then  symbolically,  in  two  visions.     Chs. 


96 

2-20,  divided  by  headings  into  three  parts,  (1.)  Chs.  1-6, 
argument  of  doom,  (a)  2:1;  3:5  Judah  guilty  of  forsak- 
ing Jehovah.  (6)  3:6;  4:2  Judah  worse  than  Israel.  3  : 
14  Judah  shall  be  brought  back  to  Zion,  and  God  will  rec- 
ognize His  marriage  relation  to  them  on  condition  of  their 
returning  to  Him.  This  will  be  fulfilled  not  in  the  return 
of  the  entire  body,  but  even  to  single  individuals.  Instead 
of  the  foreign  oppressors  under  whose  sway  they  were,  3  : 
15,  they  shall  have  pastors  like  David,  1  !Sam.  3  :  14 ;  Jer. 
3  :  16,  (c)  4  :  3 ;  6  :  20,  Judah  to  be  visited  by  desolation 
and  exile,  (2  )  Neb.  7  :  13,  Judah's  covenant  privileges 
could  not  save  him.  The  ark  of  the  covenant  was  to  be  de- 
stroj^ed  even  though  Judah  was  relying  upon  it.  God  will 
reveal  Himself  to  the  pious  among  the  people,  in  such  a  way 
as  they  had  not  experienced  before.  The  whole  city  of 
God's  people  will  be  made  what  the  ark  had  been  before,  v. 
17.  All  nations  would  be  gathered  to  Jerusalem.  The 
promises  of  Jeremiah  are  substantially  a  repetition  of  those 
of  Ilosea  and  Amos.  There  are  some  difi'erences  however. 
(a)  In  Jeremiah  there  is  an  enlargement  of  God's  grace. 
The  condition  of  promise  is  more  individual.  (6)  The  an- 
nouncement of  Judah's  fall  is  made  with  more  distinctness, 
because  the  time  of  the  evil  was  so  much  nearer.  The  speak- 
ing of  the  ark  of  the  covenant  as  being  taken  away  and  de. 
stroyed  implies  a  change  in  the  whole  economy.  The  ark 
had  given  value  to  the  temple,  and  if  that  was  gone,  every- 
thing was  lost,  unless  a  new  order  of  things  should  come  in 
to  take  its  place.  A  new  dispensation  here,  and  in  ch.  31, 
was  particularly  appropriate  because  demolition  wa3  already 
about  to  take  place.  The  taking  away  of  the  ark  is  not  un- 
derstood by  those  who  think  there  will  be  a  return  to  the 
rituals  of  Judaism,  for  what  will  they  be  without  the  ark  ? 
2  Chron.  35  :  3.  The  prophet  then  goes  on  to  say  that  Ju- 
dah will  be  given  into  the  hands  of  the  heathen  even  as  Is- 
rael was.  The  temple  would  not  save  them,  7:4;  nor  their 
sacrifices,  7  :  21 ;  nor  their  possession  of  the  law,  8:8;  nor 
the  presence  of  God,  8  :  19;  nor  their  circumcision.  9  :  25, 
26.  Jeremiah  12  :  14-17  contains  a  promise  to  the  Gentiles. 
God  will  return  to  them  and  bring  them  to  His  heritage. 
The  form  of  this  promise  gives  us  a  hint  as  to  the  literal 
method  of  interpretation.  If  this  prophecy  does  not  and 
cannot  mean  that  the  lineal  descendants  of  Babylon  shall  be 
built  up  again  in  their  own  land,  then  why  are  we  compelled 
to  regard  the  promises  in  the  case  of  Israel  as  literally  a  re- 


97 

turn  to  their  own  land?  (3.)  Chs.  14-20.  Judah's  doom 
terrible  and  inevitable.  Yet  there  is  a  promise  of  distant 
mercy  in  a  form  implying  the  nearer  judgment,  16  :  14,  15. 

B.  Chs.  21-23.  The  people  having  been  sentenced,  the 
prophet  turns  to  the  leaders  of  the  people  upon  whom  the 
guilt  falls.  He  rebukes  the  kings  of  former  days,  and  then 
contrasts  with  them  the  future  faithful  shepherds,  and  espe- 
cially Messiah. 

C.  Chs.  24-29.  Purpose  and  duration  of  the  exile  declared 
in  the  reign  of  Jehoiakim,  "  whom  the  Lord  shall  raise  up." 
The  former  Jehoiakim  was  only  a  parody  of  the  king  who 
should  come.  Zedekiah,  "the  Lord"  our  righteousness." 
Here  again  the  first  is  the  mere  parody  of  the  second.  Jer- 
emiah concludes  the  first  section  of  the  book  with  a  series 
of  promises. 

D.  Chs.  30-33.  These  four  chapters  are  promissory  of 
blessings  to  follow  the  judgments;  as  appears  from  title  of 
ch.  32.  They  are  divided  into  two  parts  of  two  chapters 
•each. 

(1.)  Chs.  30-31.  1.  Ch.  30.  (a)  To  both  branches  of 
the  covenant  people,  (h)  To  the  people  separatelv.  To  Is- 
rael, 31  :  1-21.  To  Judah,  31  :  22-30.  The  promise  is  that 
they  should  be  restored  with  David  as  their  king.  (2)  The 
promise  is  that  God  will  enter  into  a  new  and  more  intimate 
covenant  relation  with  them  than  formerly  when  they  came 
out  of  Egypt.  And  hence  (31  :  31-34,)  all  shall  know  the 
Lord.  The  covenant  written  upon  stone  shall  be  engraved 
upon  their  hearts.  The  relation  to  the  people  shall  be  in- 
dissoluble, fixed  as  the  natural  laws  of  God,  31  :  35-37.  (3.) 
These  three  truths,  (a)  the  restoration,  (b)  the  new  intensity, 
(c)  the  perpetuity  of  the  theocracy,  having  been  stated  in 
literal  terms  (31  :  38-40),  are  again  set  forth  under  a  figure 
of  the  rebuilding  of  Jerusalem  ;  not  only  in  its  former  di- 
mensions, but  greatly  enlarged.  It  shall  be  rebuilt  so  as  to 
extend  over  new  territory  outside,  and  formerly  regarded  as 
polluted,  but  now  made  sacred.  Hill  of  Gareb,  31  :  39,  the 
hill  of  the  lepers,  that  profane  spot  outside  of  the  city,  where 
the  lepers  were  banished.  Goath  (31  :  39) :  About  the 
meaning  of  this  there  is  a  question.  But  the  derivation  of 
the  word  will  decide  it.  It  may  be  derived  either  from  goah, 
to  expire,  or  geiah^  to  groan.  It  is  probable  that  it  denotes 
the  place  of  execution  of  criminals.  The  temple  is  .to  include 
all  these,  and  also,  "  the  whole  valley  of  dead  bodies; "  not  the 
cemetery,  but  the  valley  of  Hinnom,  which  was  a  very  un- 


98 

clean  place,  and  the  image  of  hell.  "And  of  the  ashes/^ 
This  place  is  the  spot  to  which  the  ashes  from  the  temple 
sacrifices  were  carried  out  of  the  city.  "And  all  the  fields 
nnto  the  Brook  of  Kedron."  These  fields  Josiah  had  defiled 
by  strewing  the  ashes  of  the  idolatrous  vessels  which  had 
been  burned  upon  the  grass  of  the  worshippers  of  the  false 
gods,  Baal  and  Astarte,  2  Kings  22  :  24-26.  All  these  places 
were  profane,  yet  to  be  included  within  the  limits  of  the  re- 
stored city,  and  to  become  holy  to  the  Lord.  Idolatry  and 
pollution  were  not  only  not  to  come  into  the  city,  but  the  holi- 
ness of  the  city  should  reach  out  and  hallow  even  that  w^hich 
before  had  been  regarded  as  irretrievably  unclean.  That 
these  promises  do  not  belong  to  the  material  Jerusalem,  nor 
to  the  natural  Jerusalem  as  such,  but  to  the  spiritual  people 
of  God,  is  apparent,  {a)  from  inspired  application,  Heb.  8  : 
8;  10  :  15-17.  (6)  Also  Jeremiah's  words  elsewhere.  God's 
promises  not  bound  by  nationality  irrespective  of  character, 
18  :  6-10 ;  the  true  Israel  preserved  in  the  faithful  few  not- 
withstanding the  rejection  of  the  unbelieving  mass,  3  :  14 ; 
24  :  4-10  ;  and  the  building  of  heathen  in  the  midst  of  God's 
people,  12:6;  when  the  covenant  of  stone  had  been  broken. 
God  will  put  his  law  in  their  inward  parts  and  write  it  in 
their  hearts,  31  :  33.  After  the  ark  had  been  taken  away 
(3  :  16),  what  is  there  to  give  sacredness  to  Jerusalem,  which 
is  not  possessed  by  every  other  city  which  is  spiritual  ?  Cf. 
John  4  :  21-23. 

(2)  Chs.  32-33.  Promises  by  restoration  repeated,  reaf- 
firmed, and  enforced  by  the  symbol  of  the  purchase  of  the 
field  of  Anathoth,  outside  the  city.  This  indicates  the  cer- 
tainty of  a  restoration.  He  then,  in  addition,  gives  :  1.  As- 
surance of  the  perpetuity  of  royalty  and  priesthood  (33  :  17- 
18).  The  purpose  of  God  in  this  matter  is  as  fixed  as  the 
succession  of  day  and  night.  2.  The  multiplication  of  those 
invested  with  royal  and  priestly  dignity  (33  :  22).  Judah 
was  on  the  point  of  being  broken  up  and  the  temple  de- 
stroyed, the  throne  of  David  cast  down.  But  Jeremiah 
would  teach  the  people  of  God  that  these  things  will  not 
continue  forever.  A  glorious  future  is  before  them.  The 
theocracy  is  not  dissolved,  but  only  interrupted,  to  be  re- 
stored again  into  a  more  glorious  condition.  The  promise 
(33  :  17,  18),  is  that  David  and  the  priesthood  should  never 
lack  successors.  The  marginal  reading  is  the  true  rendering. 
This  secures  from  extirpation,  but  not  from  temporary  inter- 
ruption.    Of.  2  Sam.  7 :  14-16  :  Ps.  89  :  29-37,  with  Jer.  33  : 


99 

22.  These  promises  are  fulfilled  in  a  three-fold  way,  (a)  In 
a  partial  fulfillment  in  Zerubbabel,  who,  though  not  strictly 
king,  exercised  some  regal  functions.  (6)  Further  fulfilled 
in  Christ,  who  is  the  seed  of  David,  (c)  Finally  in  all  the 
true  people  of  God  who  are  all  to  be  made  kings  and  adopted 
into  the  house  of  David.  That  this  is  intended  appears  from 
33  :  22,  where  the  vast  multiplication  of  the  house  of  David 
is  mentioned.  1.  The  perpetuity  of  the  kingdom  does  not 
require  such  a  vast  number  of  descendants.  2.  Its  fulfill- 
ment in  the  line  of  natural  seed  is  not  only  not  verified  by 
fact,  but  would  be  preposterous  and  anything  but  a  blessing. 
Therefore  the  Septuagint  dropped  this  passage.  A  reigning 
family-  thus  multipli'^d  would  be  burdensome  for  the  people 
to  support.  3.  The  language  of  the  promise  is  in  the  pre- 
cise terms  of  that  to  Abraham.  Therefore  the  entire  family 
of  Abraham  is  merged  in  the  house  of  David.  4,  This  was 
the  true  idea  of  Israel,  as  the  people  of  God.  They  were 
(Ex.  19  :  6)  kings  and  priests.  These  functions  for  a  time 
were  entrusted  to  individuals,  but  were  to  revert  to  the  peo- 
ple. 5.  The  N.  T.  teaches  its  fulfillment  in  all  the  people  of 
God,  1  Pet.  2:9;  Rev.  1:6;  5  :  10. 

Priesthood. — There  is  an  analogous  fulfillment  with  re- 
spect to  the  priesthood.  1.  Literal  in  the  return  from  the 
captivity.  2.  Christ  as  perpetual  priest.  3.  All  the  true 
people  of  God  are  priests,  and  are  included  in  the  family  of 
Levi.  That  this  last  is  included  appears  not  only  from  the 
analogy  of  kingship  but  also  because:  1.  The  thing  really 
contemplated  in  the  promise  is  that  the  priesthood  should 
be  perpetual.  No  stress  was  laid  on  its  being  in  the  fleshly 
family  of  Levi.  The  point  at  issue  was  not  the  prerogative 
of  a  tribe  but  the  condition  of  the  people.  The  ofiice  should 
remain.  2.  Jeremiah  often  intimates  the  abolishment  of  the 
old  economy,  which  implies  a  change  of  outward  form.  The 
ark  of  the  covenant  (3 :  16)  was  to  be  taken  away.  This 
intimates  the  abolishment  of  the  old  economy  of  which  the 
ark  was  the  great  representative.  Ch.  31 :  1-2  says  a  new 
covenant  was  to  supersede  the  old  covenant.  3.  An  older 
prophet  speaks  in  like  manner  (Isaiah  66 :  21 ;  61 :  6)  of  the 
entire  people  of  God.  4.  From  the  providence  of  God. 
The  priesthood  of  the  tribe  of  Levi  has  never  been  literally 
perpetuated,  and  could  not  now  be  except  by  miracle,  for 
all  the  tribal  distinctions  are  lost.  If  the  prophecy  of  Jere- 
miah is  to  meet  with  any  fulfillment  at  all,  it  must  be  spiri- 
tual.    5.  Teachings  of  N.  T.     6.  Even  such  a  literalist  as 


100 

Henderson  confesses  this.     "  We  are  shut  up  to  the  spiritual 
interpretation  of  this  passage." 

2.  Chs.  84-45.  A.  34-38,  facts  adduced  as  specimens 
and  evidences  of  the  prevailing  corruption.  Hebrew  ser- 
vants, ch.  34.  Rechabites,  ch.  35,  Jehoiakim,  ch.  36,  Zede- 
kiah  chs.  37,  38.  B.  ch.  39,  Destruction  of  city.  C.  chs. 
40-45.  The  wretched  remnant,  closing  with  personal  promise 
to  Baruch. 

3.  Chs.  46-51.  Probably  in  chronological  order.  Prom- 
ises to  Egypt,  Moab,  Amraon  and  Elam ;  none  to  Babylon, 
51  :  65.  Ch.  52,  historical  appendix,  perhaps  added  by 
another.  (1.)  Jer.  51  :  64.  (2.)  Similar  narrative  in  ch.  39. 
(3.)  Date  of  52  :  31-34,  twenty-six  years  after  the  destruction 
of  the  city.  (4.)  Coincidence  with  2  Kings.  Contains  no 
mention  of  return  from  exile.  Jeremiah's  adoption  of  lan- 
guage of  preceding  books,  especially  ch.  48,  Moab ;  49 :  7, 
etc.,  Edom  ;  affords  incidental  proof  of  their  genuineness; 
variations  not  arise  from  corruption  of  text. 


LAMENTATIONS. 


One  of  the  five  Megilloth,  in  Hagiographa  or  after  Jere- 
miah, catalogues  of  canon.  Hebrew,  Greek  and  Latin 
names.  Not  composed  with  reference  to  death  of  Josiah,  2 
Chron.  35:  25,  nor  on  occasion  of  his  death  with  foresight 
of  destruction  of  city,  but  on  occurrence  of  this  latter  event. 
Five  sections  ot  one  chapter  each  ;  all  alphabetical  but  the 
last;  ch.  3,  triple  recurrence  of  each  letter;  chs.  2,  3,  4, 
transposition  of  Ayin  and  Pe.  Not  distinct  elegies  relating 
to  successive  states  of  Jerusalem's  overthrow.  Written  by 
Jeremiah,  (a)  unanimous  voice  of  tradition,  verse  prefixed  in 
Septuagint  and  Vulgate,  Josephus,  Origen,  Jerome,  Talmud, 
(b)  correspondence  with  character  of  prophet,  coincidences 
of  statement  of  facts  and  forms  of  expression,  (c)  no  ground 
for  disputing  it. 


HABAKKUK. 


Of  the  present  and  personal  circumstances  of  the  prophet 
we  know  nothing  except  from  his  book.  It  is  inferred  from 
S :  19,  his  last  words,  that  he  was  of  the  tribe  of  Levi,  and 
one  of  the  family  engaged  in  sacred  music  of  the  temple. 


101 

This  is  plausible,  and  if  true,  it  gives  a  real  explanation  of 
the  close  resemblance  of  ch.  3  to  the  Psalms,  and  the  adop- 
tion there  of  so  many  technical  terms  \vhich  belong  to  the 
Psalms.  The  title  of  ch.  3,  and  the  subscription  are  both 
modeled  after  the  Psalms.  Selah  occurs  three  times;  and 
the  last  verse  is  almost  verbatim  from  the  Psalms.  If  this 
be  held,  it  would  be  another  instance  of  prophets  taken  from 
the  temple  servitors.  Jeremiah,  Zechariah,  and  Ezekiel 
were  priests.  While  the  prophets  of  the  former  period  were 
independent  of  the  sacred  orders,  in  this  degenerate  age  the 
fittest  material  was  found  among  the  priests. 

The  date  of  the  prophet  is  inferred  from,  1.  That  the 
invasion  of  the  Chaldeans  would  be  in  the  lifetime  of  that 
generation,  1 :  o,  6,  Hence  not  in  the  reign  of  Josiah.  2. 
Chap.  2:  20  implies  that  the  temple  was  standing.  Musical 
worship  still  continued  in  the  temple  (3 :  19).  This  was 
probably  after  the  twelfth  year  of  Josiah's  reign.  Hence 
Habakkuk  was  a  contemporary  of  Jeremiah  and  Zephaniah, 
and  not  more  than  24  years  before  the  invasion  of  Nebu- 
chadnezzar. 3.  The  order  of  minor  prophets.  Some  try  to 
fix  the  date  more  exactly,  by  comparing  it  with  Jeremiah 
and  Zephaniah.  Thus,  it  is  said,  that  as  Jeremiah  is  much 
more  specific  as  to  the  Babylonian  conquest,  while  Habak- 
kuk mentions  only  the  bare  fact,  therefore  Habakkuk  was 
before  Jeremiah.  This  is  sometimes  the  case,  but  not  al- 
ways, and  therefore  cannot  be  made  the  basis  of  argument. 
Sometimes  it  is  reversed,  e.  g.,  Isaiah  prophesied  the  over- 
throw of  Babylon  more  minutely  than  did  Habakkuk.  Again, 
there  are  passages  in  which  Jeremiah  and  Zephaniah  have 
borrowed  the  language  of  Habakkuk.  Yet  while  this  is 
probably  true,  the  argument  as  to  priority  is  questionable, 
because  it  can  be  so  easily  reversed.  The  design  is  both 
minatory  and  consolatory.  Minatory  to  chastise  sinners  in 
Judah;  consolatory  to  comfort  the  pious. 

The  prophecy  of  the  overthrow  of  Babylon.  Observe : 
I.  Its  dramatic  power.  First  he  speaks  to  God  for  the  peo- 
ple. Then  God  answers.  Then  the  prophet  speaks  for 
himself.  Then  God  speaks  to  the  prophet.  Finally  he  gives 
utterance  to  his  prophecies  of  joy.  What  is  peculiar  is  this 
regular  alternation  from  beginning  to  end.  and  is  an  index 
of  the  psychological  condition  of  the  prophet.  He  is  in  a 
rapt,  ecstatic  state,  and  the  form  of  the  prophecy  reproduces 
his  own  states  of  mind ;  and  the  dramatism  is  not  merely  a 
form,  or  due  to  fancy,  but  is  what  really  took  place,  like  the 


102 

visions  of  other  prophets.  The  prophet  is  not  an  artist,  but 
a  seer.  But  this  ecstacy  does  not  supersede  his  natural 
faculties,  but  lifts  them  to  a  higher  sphere.  The  fact  is,  the 
prophetical  inspiration  has  its  analogy  with  spiritual  illum- 
ination. A  real  supernatural  communication  is  made  ab 
extra.  Yet  the  extraordinary  method  attaches  itself  to  the 
ordinary  methods  used  by  the  Holy  Spirit.  The  facts  re- 
vealed are  not  absolutely  new  truths.  The  unknown  is 
imparted  as  limited  with  what  was  previously  understood, 
and  a  sense  of  need  is  created  which  demands  the  new  truth  ; 
and  thus  God  revealed  His  purpose  that  the  land  should  be 
ravaged  by  the  Chaldeans,  and  they  in  turn  overthrown. 
But  this  was  disclosed  as  part  of  the  spiritual  training  of  the 
people,  and  hence  given  in  their  moral  senses  and  relations. 
Judah  was  very  corrupt.  Fraud  and  impiety  were  unchecked. 
God's  law  was  disregarded.  Shocked  by  this,  and  personal 
wrongs,  the  pious,  through  Habakkuk,  appeal  to  God  if  He 
will  longer  tolerate  it.  They  are  in  extremity  and  look  up 
to  God.  Then  the  answer  comes  in  a  revelation  adapted  to 
this  state  of  need.  God  will  punish  by  the  Chaldeans.  But 
with  this  come  fresh  doubts  and  difBculties.  The  fear  lest 
the  fierce  Chaldeans  should  involve  in  punishment  the  good 
and  bad  together.  Hence  they  appeal  to  God  again  ;  and 
plant  themselves  upon  His  attributes  and  covenant  relations. 
They  cling  to  the  conviction  that  the  Chaldean  invasion  was 
for  correction  and  not  for  destruction.  They  appeal  to  God 
as  governor  of  the  world.  Thus  the  new  complexities  of 
Providence  demand  fresh  solutions,  and  the  prophet  waits 
the  answer.  It  then  comes.  The  Chaldeans  themselves 
shall  be  trodden  down,  and  the  people  abide  the  retribution 
of  Jehovah.  And  hence  the  people  of  God  are  prepared  for 
vengeance  in  the  same  way  in  which  they  are  ever  prepared 
for  new  supplies  of  grace.  But  while  this  is  true,  we  must 
not  confound  the  two  methods.  Here  there  is  a  real  dis- 
closure of  truth.  The  prophet  does  not  f??/lT  a  judgment  on 
themselves  and  upon  the  Chaldeans,  and  then  announce 
these  results;  but  he  had  a  divine  revelation  necessitating 
his  belief.  We  have  the  same  general  providence  to  guide 
us,  but  we  can  not  so  supply  it  as  to  make  it  reveal  the 
future.  Hence  there  was  a  real  revelation,  and  not  a  mere 
inference;  which  would  be  conjectural,  delusive,  and  unful- 
filled. Still  less  is  it  a  vaticinium  post  evenium.  Nor  is  it  a 
declaration  of  what  was  so  near  as  to  be  within  the  power  of 
human  foresight.    On  the  contrary  the  prophets  declare  that 


103 

they  would  not  believe  it  though  it  were  told  them.  And 
the  fact  of  the  overthrow  of  Babylon  could  not  be  calculated 
upon.  Hence  the  future  is  disclosed,  not  as  mere  disjointed 
facts,  but  as  the  laying  bare  of  the  links  which  bound  the 
future  to  the  present.  This  lays  the  foundation  of  the  pro- 
pheticum  curriculum  a  common  track  which  all  pursue.  They 
proceed  from  a  charge  of  sin  to  its  penalty.  And  if  in  refer- 
ence to  God's  people,  thej^  proceed  to  fact  of  deliverance. 
Observe  these  especially  in  flabakkuk.  He  begins  with  the 
sins  in  Judah  ;  passes  to  their  punishment  by  the  Chaldeans ; 
and  then  to  the  overthrow  of  Babylon.  While  it  is  a  revela- 
tion it  is  not  merely  an  anticipation  of  history.  The  prophet 
is  true  in  representing  the  future  ;  yet  the  prophet  so  surveys 
it  from  his  own  view  that  it  is  good  evidence  that  it  is  pro- 
phetical and  not  historical.  Hence  it  is  written  from  the 
prophet's  own  historical  standpoint,  and  by  its  structure 
indicates  its  own  proiihetic  truth. 

Divisions  of  the  Book. — The  first  complaint,  1 :  2-4. 
The  Lord's  response,  1 :  5-11.  The  second  complaint,  1 : 
12 ;  2  :  1.  The  Lord's  response,  2  :  2-20.  The  triumph,  ch. 
3.  The  injustice  and  oppression  in  Judah  to  be  punished 
by  the  Chaldeans  and  the  Chaldeans  to  be  punished  by 
their  overthrow.  The  burden,  2:  4-20,  consisting  of  a 
brief  preamble  and  live  woes  in  successive  stanzas.  Mes- 
sianic passage  in  the  third.  Ch.  3  a  lyrical  recapitulation, 
resemblance  to  the  Psalms  in  style,  artistic  form,  title,  sub- 
scriptions and  Selah.  Applied  by  the  fathers  to  the  advent 
and  work  of  Christ.  Bengel's  chronological  hypothesis,  v. 
2 ;  vs.  3-15  not  historical ;  [a)  diversity  in  the  explanation  of 
details;  (6)  disproportionate  length;  (c)  tense  of  opening 
verb,  V.  3  (Hebrew).  Prophetic  of  a  divine  descent  to  judg- 
ment, which  is  to  include  whatever  was  most  grand  in  former 
manifestations  of  God,  directed  against  the  Chaldeans  and 
all  other  foes.  Convulsions  of  nature  poetic  and  emblematic 
or  suggestive  of  the  final  judgment. 


ZEPHANIAH. 


Habakkuk  describes  judgment  on  Chaldeans;  Zephaniah 
a  universal  judgment,  in  which,  however,  no  allusion  is  made 
to  the  Chaldeans,  who  are  viewed,  not  as  objects,  but  as 
executioners  of  God's  wrath.     It  has  special  reference  to  the 


104 

unfaithful  in  Judah,  and  inferior  contiguous  nations,  from 
whose  fate,  as  in  Amos,  an  argument  of  Judah's  doom  is 
derived,  3 :  6-8.  Zephaniah  and  Jeremiah  more  frequent 
allusions  to  former  Scriptures  than  Habakkuk.  Zephaniah's 
ancestry  traced  through  four  degrees,  to  Hezekiah,  probably 
the  king,  {a)  identity  of  name;  {b)  traced  to  so  remote  an 
ancestor;  (c)  correspondenee  with  the  date.  Objections  that 
he  is  not  explicitly  called  king,  and  that  no  such  son  of  king 
Hezekiah  is  mentioned  in  the  history.  Date,  1:  1,  probably 
after  Josiah's  twelfth  year.  Other  criteria  inconclusive  ;  2  : 
13,  predicted  desolation  of  Nineveh ;  1:4,  "  remnant  of 
Baal,"  cutting  off  Chemarim  ;  1  :  8,  "  the  king's  children  ;  " 
3:  4,  "the  law."  Ch,  1,  universal  and  sweeping  judgment, 
with  particular  application  to  the  wicked  in  Judah,  vs.  4-13; 
exhortation  to  seek  the  Lord  as  the  only  means  of  escape  2 : 
1-3;  enforced  by  judgments  on  other  nations,  exhibited  in 
three  stanzas,  of  four  verses  each,  Philistia  in  the  west, 
Moab  and  Ammon  in  the  east,  Ethiopia  and  Assyria  in  the 
south  and  north.  In  the  middle  stanza.  Messianic  allusion, 
as  in  Habakkuk.  Application  to  Jerusalem,  3  :  1-8.  Prom- 
issory conclusion,  vs.  9-20.  The  heathen  shall  possess  a 
pure  language,  and  take  part  in  the  restoration  of  God's 
people.     Purity  and  blessedness  of  Israel. 


PERIOD  OF   THE  EXILE. 

The  course  of  degeneracy  was  now  violently  termiinated. 
It  was  followed  by  a  period  of  seclusion  and  trial.  l!i  order 
to  effect  the  best  results  in  this  process,  they  were,  iirst,  to 
be  sifted,  the  best  carried  away,  the  worst  left  to  perish  in 
Jerusalem.  The  good  figs  indicate  those  carried  into  exile. 
The  sifting  was  performed  :  1.  By  the  overruling  provi- 
dence of  God;  2.  Natural  causes.  The  Lord  had  told  the 
people  by  Jeremiah  what  was  to  come.  Those  who  believed 
the  prophecy  would  be  submissive,  {a)  to  the  disposition  of 
the  people;  (6)  to  the  intentions  of  the  Chaldeans. 

Two  things  were  needed  in  this  period.  1.  Influence 
upon  the  people  themselves  ;  2.  Influence  upon  the  oppres- 
sors in  behalf  of  the  people.  The  former  was  exerted  by 
Ezekiel ;  the  latter  by  I'aniel.  Ezekiel  dwelt  among  the 
exiles  for  their  instruction,  comfort  and  elevation.  Daniel 
lived  at  the  court  of  Babylon  to  protect  the  interests  of  the 
people,  and  to  consult  for  their  welfare  as  Joseph  did  before 


105 

Pharoah.  Hence  Daniel  is  placed  in  the  Hagiographa.  The 
work  needed  was  of  two  kinds,  according  to  the  period. 
The  first  part  of  the  exile  was  a  transition  period,  during 
which  there  was  the  mere  shadow  of  a  kingdom.  The  exile 
began  in  the  fourth  year  of  Jehoiakim.  This  portion  of  the 
period  of  the  exile,  therefore,  overlaps  the  former,  the  Chal- 
dean. Ezekiel,  therefore,  was  living  contemporaneous  with 
Jeremiah.  His  ministry  was  fitted  to  the  period.  As  long^ 
as  Jerusalem  still  stood,  the  false  prophets  hidulged  pre- 
sumptuous hopes;  and  hindered  the  growth  of  that  humility 
and  penitence  which  the  captivity  was  designed  to  produce. 
Hence  his  discourses  were  denunciatory,  and  full  of  warn- 
ing, during  this  time.  After  the  city  had  actually  been 
destroyed,  a  ministry  of  consolation  was  needed  lo  preserve 
the  people  from  utter  despair.  Up  to  the  full  of  Jerusalem 
his  ministry  was  like  that  of  Jeremiah,  but  afterwards  it 
entirely  changed 

Ezekiel  and  Daniel. — («)  Ezekiel  was  to  build  up  the 
theocracy  trom  within,  Daniel  was  to  exhibit  the  kingdom 
of  God  in  its  conflict  with,  and  victory  over,  the  enemies  of 
God.  Both  use  figures.  (6)  Ezekiel  draws  his  symbols 
mainly  from  the  sanctuary  with  which  his  position  as  priest 
made  him  familiar.  Daniel  draws  from  other  sources,  (c) 
There  is  the  same  variety  in  Messianic  predictions.  Ezekiel 
sometimes  sets  them  forth  from  a  priestly  point  of  view. 
Daniel  exhibits  it  as  the  universal  and  unending  empire  of 
the  Son  of  Man.  These  prophets  note  the  exact  time  in 
which  their  prophecies  were  recorded,  and  sometimes  the 
very  month.  Ezekiel,  24:1-2,  tells  the  fact  of  the  siege  of 
Jerusalem  the  very  day  it  began.  The  exile  was  the  con- 
clusion of  God's  dealings  with  the  Jews.  The  prophets 
preceding  the  exile  were  limited  to  the  judgments  wrought 
by  or  upon  Babylon.  Now  they  pass  from  the  Babylonish 
exile  to  the  future  troubles  of  Israel,  and  the  succession  of 
empire,  until  the  Messiah,  and  the  conversion  of  the  world. 
When  the  exile  was  at  hand,  it  was  necessary  to  prepare 
the  people  for  coming  events,  lest  they  should  suppose  that, 
with  the  exile,  all  was  lost.  This  opinion  it  was  necessary 
to  correct,  by  showing  that  a  long  period  must  intervene, 
succession  of  empires,  and  times  of  trouble  come,  before  the 
advent  of  the  Messiah. 


106 
EZEKIEL. 

Fewer  details  are  given  of  Ezekiel  than  of  Daniel.  His 
work  was  spiritual,  and  the  events  of  his  life  had  no  special 
effect  upon  his  work.  The  record  of  his  life  is  found  in  his 
prophecy. 

Name. — "  One  whose  God  strengthens  him."  He  was 
carried  captive  eight  years  after  Daniel  with  Jehoiachin. 
His  ministry  began  (ch.  1:1)  in  the  fifth  year  of  Jehoia- 
chin's  captivity,  (this  event  dated  from  rather  than  Zedor 
kiah's  reign),  the  year  after  Jeremiah's  message,  Jer.  51 : 
59,  in  thethirtieth  year  of  his  age,  Num.  4  :  3.  During  the 
early  portions  of  his  ministry,  he  was  a  contemporary  of 
Jeremiah  thirty  years.  This  was  not  from  the  first  year  of 
Nabopolassar,  nor  from  the  last  jubilee,  nor  the  eighteenth 
year  of  Josiah.  1.  There  is  no  proof  that  these  were  eras. 
2.  There  is  no  other  date  reckoned  from  them.  3.  If  in- 
tended they  would  have  been  mentioned. 

Scene  of  Labors.— 3:  15,  at  Tel-abib,  by  the  Chebar, 
same  as  Habor,  2  Kings,  17  :  6.     Marriage,  24  :  18. 

Duration  of  Ministry. — Uncertain.  29  :  17,  is  the  latest 
date  of  the  book,  the  twenty-seventh  year  of  Jehoiachin's 
captivity.  The  people  were  hopeful  and  yet  rebellious. 
But  the  effect  of  his  labors  was  shown  by :  1.  Frequent  con- 
sultation by  elders  and  others,  8  : 1 ;  14  :  1.  2.  Freedom  in 
uttering  his  reproofs ;  3.  Moral  changes  effected  during  the. 
exile.  His  Hebrew  has  more  anomalies  and  foreign  forms 
than  that  of  Daniel,  who  was  both  Hebrew  and  Chaldee. 
This  corruption  is  first  found  in  Jeremiah.  It  was  natural 
that  the  change  of  language  should  affect  the  dialect  of  the 
people. 

Divisions  of  the  Book- — 1.  Before  the  capture  of  Jer- 
usalem, chs.  1-24,  denunciatory.  2-  Respecting  foreign 
nations,  chs.  25-32.  3.  After  the  capture  of  Jerusalem,  chs. 
33-48,  promissory.  Opening  vision,  1  :  1  ;  3 :  15,  like  Isa.  6 
and  Rev.  4,  based  on  cherubim  over  the  ark.  Design  not 
merely  to  make  an  impression  of  majesty  and  glory  but  as 
preparation  for  this  specific  message.  The  Mosaic  symbol 
its  general  signification.  The  God  of  creation  and  of  temple 
present  in  profane  land  of  captivity,  and  about  to  make  a 
communication  to  the  prophet.  Modifications,  its  particular 
application  ;  (a)  life  and  swiftness  ;  (6)  fire,  wrath,  qualified 
by  rainbow  of  the  covenant.  Verbal  commission  and  sym- 
bol of  roll,  2  :  9;  3  :  3,  c/.  Rev.  10  :  9.    After  seven  days,  con- 


107 

uected  prophecy  to  end  of  eh.  7  :  Responsibilities  of  his 
•office,  four  symbolic  actions  followed  by  denunciation  in 
literal  terms;  (a)  tile,  besieged  city;  warfare;  (b)  lie  bound 
^90  and  40  days.  Literal  performance  physically  impossible, 
out  of  proportion  to  the  end,  weaken  the  impression,  chron- 
ological difficulty.  Not  represent  days  of  siege,  with  which 
they  do  not  correspond,  and  the  days  stand  for  years,  4:  6, 
either  of  sin  or  punishment ;  how  reckoned,  (c)  bread,  (d) 
hair.  Chs.  8-11,  one  year  later.  Presumption  of  inhabi- 
tants of  Jerusalem ;  etfect  on  exiles.  1.  The  crimes  of  Jer- 
usalem and  its  certain  destruction,  8 :  1 ;  11 :  13.  2.  The 
exiles  are  God's  true  covenant  people,  11:  14-21.  Profana- 
tion of  temple,  not  perhaps  actual,  scenes  of  single  idolatrous 
festival,  or  various  forms  of  idolatry  gathered  there,  but  ideal 
■concentration,  (a)  Lev.  16  :  16-19 ;  {b)  Ex.  20  :  3  ;  (c)  temple 
was  Judah's  place  of  worship  ;  {d)  justified  by  actual  profana- 
tion at  different  times.  Image  of  jealousy,  chamber  of 
imagery,  Jaazaniah,  Tammuz,  five  and  twenty  men.  Six 
men  with  the  man  in  linen.  Five  and  twenty  men  at  the 
east  gate,  Pelatiah,  son  of  Benaiah.  Promises  to  exiles,  (a) 
God  will  be  a  sanctuary  to  them,  11 :  16  ;  (6)  bring  them 
back  to  land  of  Israel,  v.  17 ;  (c)  give  them  a  new  heart,  v. 
19.  Glory  of  God  forsakes  the  temple.  Denunciations  con- 
tinued until  the  day  that  Jerusalem  is  besieged,  ch.  24. 
Seven  foreign  nations,  chs.  25-32.  Ammon,  Moab,  Edom, 
Philistia,  Tyre,  Zidon,  Egypt.  Promises:  I.  Deliverance 
from  foes,  chs.  33-39.  II.  Restoration  of  the  theocracy,  chs. 
40-48.  I.  Evening  preceding  news  of  fall  of  city,  second 
formal  call  of  prophet,  ch.  33;  deliverance  from  wicked 
rulers,  David  their  shepherd,  ch.  34 ;  from  present  foes, 
Edom  denounced,  contrasted  blessedness  of  Israel,  valley  of 
•dry  bones,  union  of  the  two  sticks,  chs.  35-37;  from  future 
foes,  Gog  and  Magog,  chs.  38,  39.  II.  Fourteenth  year  after 
the  city  was  smitten,  1st  month  and  10th  day. 

Different  OpinionS' — 1.  Historical,  of  what  had  been. 
2.  Mandatory,  for  the  direction  of  the  exiles.  3.  Prophetic, 
It  can  not  be  literal.  1.  Historical,  for  (a)  it  did  not  cor- 
respond with  what  had  been  ;  (6)  unnecessary  if  it  referred  to 
the  past ;  (c)  the  language  prevents  such  reference.  2.  It  is 
inot  mandatory,  because  the  exiles  did  not  follow  the  com- 
mands. 3.  It  can  not  be  prophetic,  for  this  would  be  con- 
trary to  the  declarations  of  N.  T.  and  the  intimations  of  O. 
T.  If  prophetic,  it  would  predict  the  return  of  the  Christian 
church  to  Jewish  forms,  but  the  Jewish  ritual  is  abolished 


108 

by  the  sacrifice  of  Christ  and  the  providence  of  God.  It  is 
symbolic  and  ideal,  for:  1.  The  original  temple  was  sym- 
bolical :  made  use  of  symbolically  by  Ezekiel  elsewhere,  Jer. 
31 :  38-40.  2.  It  yields  a  good  and  proper  sense.  3.  There 
are  many  things  in  the  vision  which  could  not  be  carried 
out  literally,  e.  r/.,  the  size  of  Jerusalem  and  the  temple ;  the 
stream  proceeding  from  the  temple  and  healing  the  nations. 
4,  It  is  like  Rev.  21 :  22.  In  fact  Rev.  seems  to  be  a  com- 
mentary  on  this  passage.     Rev.  is  symbolic. 

2  40-48.  This  last  vision  was  at  the  beginning  of  the 
year  (40 :  1).  These  chapters  contain  1.  Description  of  the 
temple.  2.  Ritual  service  in  the  temple ;  8.  final  apportion- 
ment of  the  land.  Some  take  literal  views,  others  regard 
the  temple  as  ideal. 

This  section  is  divided  :  (1.)  40-43  :  12,  Measure  of  the 
temple.  The  church  of  God  is  to  be  re-established  on  the 
earth.  Ezekiel's  temple  in  the  vision  differs  from  Solomon's 
real  temple,  (a)  in  dimensions,  which  are  enlarged,  {b)  Eze- 
kiel gives  more  prominence  to  subordinate  facts.  Nothing 
is  left  to  the  choice  or  direction  of  the  builders.  .  He  gives  a 
great  deal  of  time  to  the  gates,  the  doors,  the  courts,  etc. 
These  inferior  parts  have  a  new  and  sacred  importance  con 
nected  with  them.  The  court  is  exalted  to  a  sacred  pre- 
eminence corresponding  to  the  Holy  of  Holies  in  Solomon's 
temple,  43  :  1.  In  the  new  temple  the  glory  of  God  is  never 
to  depart.  In  the  old  it  did,  11  :  23.  (2.)  43  :  13;  47  :  12. 
This  division  gives  a  description  of  the  holy  service.  Priests,, 
people  and  rulers  should  all  be  united  in  the  worship,  47  : 
1-12.  The  trees  by  the  stream  of  life  remind  us  of  Paradise. 
To  represent  the  blessings  brought  by  this  stream  it  is  spo- 
ken of  as  flowing  to  dead  localities,  even  to  the  Dead  Sea, 
which  shall  be  purified,  the  Dead  Sea  being  the  symbol  of 
all  that  is  vile  and  lifeless.  Even  this  shall  be  vitalized  and 
beautified  by  this  stream  of  life.  The  only  places  not  re- 
claimed are  those  not  reached  by  this  stream.  (3  )  47:  13; 
48:35.  Concluding  Portion,  Division  of  the  land  among 
the  twelve  tribes.  Two  points  of  difference  from  the  real 
division,  [a]  Uniformity  of  division.  All  have  an  equal 
portion  from  W.  to  E.,  and  all  are  on  the  W.  side  of  the 
Jordan.  No  tribe  is  preferred  above  another,  47:  22,  23; 
Rev.  7:  5-8.  It  is  even  said  that  strangers  dwelling  among 
them  shall  have  equal  privileges,  {h)  Ezekiel's  division 
leaves  nothing  to  the  decision  of  men,  but  all  fixed  by  God. 
We  can  not  conclude  that  the  Christian  church  is  ever  tO' 


109 

return  to  Judaic  forms.     This  last  portion  shows  how  0.  T. 
forms  may  set  forth  K.  T.  things. 


DANIEL. 

The  name  signifies  "  God's  judge,"  i.  e.,  "  one  who  deliv- 
ers God's  judgments."  According  to  1:1,  Daniel  was  of 
the  tribe  of  Judah,  and  of  princely  descent.  He  was  carried 
away  in  the  first  deportation  by  Nebuchadnezzar,  eight  years 
before  Ezekiel,  Carried  away  at  the  beginning  of  the  exile, 
he  survived  its  close,  but  did  not  return,  probably  because 
of  advanced  age.  He  was  a  favorite  of  Nebuchadnezzar  on 
account  of  his  wisdom  and  supernatural  endowments,  which 
are  referred  to  by  Ezekiel,  chs.  14  :  14  ;  28  :  3.  He  was  set 
aside  by  Belshazzar.  and  reinstated  by  Darius.  The  minis- 
try of  Daniel  was  mainly  external,  in  reference  to  the  king- 
doms of  this  world  in  conflict  with  the  kingdom  and  people 
of  God. 

Divisions  of  the  Book. — 1  :  1-6.  Personal  history  of 
Daniel  and  his  friends,  historical.  2  :  7-12.  National, 
prophetical  visions.  The  book  does  not  profess  to  be  a  his- 
tory of  the  exile,  or  a  connected  biography  of  Daniel,  but  a 
series  of  pictures  of  exile  life.  2:4;  7  :  28,  is  in  Chaldee  ; 
the  rest  of  the  book  is  in  Hebrew.  The  number  and  great- 
ness of  its  miracles  mark  it  out  as  a  special  object  of  hos- 
tility to  skeptics.  Celsus  and  Porphyry,  English  deists  and 
-German  rationalists,  have  attacked  it,  and  the  book  has  been 
referred  to  the  time  of  the  Maccabees.  The  best  treatise  in 
reply  to  the  following  objections  is  Hengstenberg's  "  Au- 
thenticity of  Daniel." 

Objections. — 1.  Greek  words  :  (a)  their  number  exag- 
gerated;  (6)  readily  accounted  for;  (c)  like  charge  against 
still  older  books  of  Bible  ;  {d)  abandoned  as  untenable.  2. 
Position  in  canon,  {a)  Division  of  canon  not  chronological ; 
(b)  Jewish  tradition  ;  [c]  accounts  for  nothing,  true  explana- 
tion. 3.  Needless  multiplication  of  miracles.  But  (a)  needed 
by  people ;  {h)  prepared  the  way  for  their  restoration ;  (c) 
present  effect  on  the  heathen  ;  [d)  future  consolation.  4. 
Definite  dates  and  minute  details  of  the  prophecies,  (a)  Nat- 
uralistic views;  (6)  explicitness  of  other  prophecies,  70  years' 
captivity,  65  years  Ephraim,  3  years  Moab,  15  years  Heze- 
ki ah,  fall  of  Babylon,  Zechariah  ^:  13,  same  conflict  with 
kingdom  of  Greece ;  (e)  provide  for  the  future  wants  of  the 


110 

people.     5.  Definite  predictions  only  to  death  of  Antiochus  ;: 

(a)  like  limitation  in  other  prophecies,  Jacob,  Isaiah,  Jere- 
miah, Ezekiel,  Zechariah;  (6)  date  of  Messiah's  advent,  rise 
of  Roman  empire.     6.  Self-laudation,  but  (a)  so  Moses.  Paul; 

(b)  impartiality  of  sacred  writers ;  (c)  Daniel  relates  facts  or 
repeats  words  of  others.  Proofs  of  genuineness.  1.  Pur- 
ports to  have  been  written  by  Daniel ;  1st  person  in  second 
part,  and  unity  of  the  whole  shown  by  consistent  plan,  like 
expressions,  reciprocal  allusions,  change  of  language;  can 
neither  be  fiction  nor  fraud.  2.  Canon  closed  in  time  of 
Ezra  and  JSTehemiah.  3.  Our  Lord  Son  of  Man,  kingdom 
of  heaven.  Mat.  24  :  15,  30  ;  26  :  64 ;  John  5  :  28,  29  ;  Apos- 
tles Heb.  11 :  33,  34  ;  1  Cor.  6  :  2  ;  2  Thes.  2  :  3  ;  1  Pet.  1  : 
10-12,  Revelation.  4.  Josephus,  1  Mace,  Greek  version. 
5.  Character  of  the  Hebrew,  of  the  Chaldee,  use  of  both 
languages  aii  in  Ezra  6.  Acquaintance  with  the  history^ 
shewn  in  character  of  Daniel,  Nebuchadnezzar,  Darius,  Bel- 
shazzar,  no  error  in  dates,  Nebuchadnezzar's  adorning  Baby- 
lon, prophetic  dream,  insanity,  circumstances  of  Babylon's 
capture,  Darius  the  Mede,  120  princes,  Medes  and  Persians, 
Persians  and  Medes.  7.  Knowledge  of  customs ;  land  of 
Shinar,  3 :  2,  fed  from  king's  table,  changing  names  ot 
Daniel  and  his  companions,  years  of  Nebuchadnezzar's  reign, 
punishments,  colossal  image,  music,  women  at  entertain- 
ments, gold  chain,  king's  edicts  immutable,  the  magi,  9. 
Abundance  of  symbols  as  in  Ezekiel ;  book  inconsistent 
with  assumed  Maccabean  origin. 

Prophecies. — The  disclosures  in  the  second  and  seventh 
chapters  are  parallel.  The  second  chapter  has  Nebuchad- 
nezzar's dream — four  empires,  Babylon,  Medo-Persia,  Mace- 
don,  Rome.  The  seventh  chapter  contains  the  vision  of  the 
four  beasts=the  same  four  empires.  The  lion  with  eagle's 
wings=Babylon.  The  bear  with  three  ribs:=-the  Medo- 
Persian  ;  greedily  ravenous  propensity.  The  leopard  with 
four  wings  and  four  heads  =  the  Macedonian  Empire,  por- 
tioned into  Syria,  Egypt,  Thrace  and  Macedon.  A  non- 
descript animal  with  ten  horns  and  a  little  horn=the  Roman 
empire,  whose  ?itack  no  animal  is  fierce  enough  to  with- 
stand. Ten  horns  indicate  ten  successive  kings,  and  the 
little  horn= Antichrist.  St,  John  sees  only  one  beast,  which 
represents  all  Daniel's  beasts  in  one.  The  seven  heads  of 
John's  beast  represent  the  seven  empires  in  which  one  un- 
godly power  was  embodied.  The  Apostle  says  five  had 
already  existed,  Egypt,  Assyria,  Babylon,  Syria,  Macedon. 


Ill 

The  one  standing  in  Rome.  Another  is  yet  to  come.  The  in- 
terpretation so  depends  on  historical  facts  that  all  orthodox 
writers  agree  as  to  its  meaning.  Skeptics  have  invented 
other  meanings  for  symbols.  They  are,  1.  To  divide  the 
Medo-Persian  empire  into  two.  But  (a)  this  was  only  one. 
Media  and  Persia  was  the  same  empire.  Persians  were  con- 
federated with  the  Medes,  the  only  change  being  that  of  the 
reigning  family.  (6)  It  is  always  thus  spoken  of  by  profane 
and  sacred  writers;  Esther;  Daniel  5  :  28;  6  :  8 ;  12:  15.  (<?) 
The  skeptics  make  the  leopard  represent  the  Persian  empire; 
but  the  leopard  has  four  heads,  snd  Persian  empire  was  not 
so  divided.  2.  To  divide  the  Macedonian  empire  into  two, 
Babylonian,  and  Medo-Persian,  the  Macedonian  empire  of 
Alexander,  and  those  of  his  successors  being  made  separate. 
But  (a)  the  leopard  with  four  heads  represents  the  empire 
broken  into  four  parts.  (6)  The  fourth  empire  is  stronger 
and  more  terrible  than  its  predecessors,  cf.  8  :  22 ;  11 ;  4.  {c) 
Then  no  explanation  would  be  given  of  the  ten  horns. 

Chs.  8-12  are  supplementary.  In  chap.  8,  the  rams= 
Syria.  The  he-goat=the  Macedonian  empire.  The  horn 
between  his  eyes=Alexander  the  Great.  The  four  horns 
springing  up  =  Syria,  Egypt,  Thrace,  Macedon,  into  which 
the  empire  was  divided  at  Alexander's  death.  Out  of  the 
Syrian  kingdom  grew  a  little  horn  which  waxed  greater. 
This  was  Antiochus  Epiphanes  who  was  monarch  of  the 
kingdom,  the  persecutor  of  the  Jews. 

Ch.  9,  revealed  in  the  first  year  of  Darius  the  Mede, 
which  is  the  69th  year  of  the  captivity.  The  prophet  was 
praying  for  the  restoration  of  the  people  when  further,  full 
disclosures  were  made  to  him.  It  might  be  supposed  that 
immediately,  at  the  expiration  of  the  captivity,  the  kingdom 
of  the  Messiah  would  come.  But  the  angel  tells  the  prophet 
that  the  seventy  weeks  are  about  gone,  but  that  there  are 
yet  to  come  seventy  more  years  to  finish  the  transgression 
by  atonement.  All  relates  to  the  work  of  Christ.  Within 
these  seventy  weeks  of  years,  all  these  Messianic  functions 
shall  be  performed.  This  is  made  more  precise  by  divid- 
ing these  seventy  weeks  into  three  periods  of  seven,  sixty- 
two  and  one  weeks.  He  informs  us  from  what  point  of  time 
the  seventy  weeks  are  to  date,  viz.,  the  going  forth  of  the 
commandment  to  rebuild  Jerusalem.  This  is  not  the  per- 
mission of  Cyrus  to  return  to  their  own  land.  Down  to  the 
time  of  Nehemiah,  the  city  was  still  in  runs,  Neh.  2:  3.  The 
first  effectual  measures  were  taken  by  him,  after  that  he 


112 

a^eceived  permission  to  rebuild,  Neh.  2 :  5,  6,  in  the  twentieth 
year  of  Artaxerxes  Longimanus.  This  is  the  exact  time 
from  which  the  seventy  weeks  were  to  begin.  There  is  some 
difference  among  historians  as  to  the  length  of  Artaxerxes' 
reign.  Hengstenberg  goes  into  an  elaborate  argument  to 
show  that  the  time  of  the  prophecy  was  exact.  The  entire 
restoration  of  the  city  would  be  accomplished  though  in  the 
midst  of  much  trouble.  After  sixty-nine  weeks  would  be 
the. Messiah's  public  appearance;  in  the  midst  of  the  last 
week.  His  effectual  sacrifice,  followed  by  destruction  of  the 
€ity  and  sanctuary.  What  distinctly  belongs  to  the  last 
week  is  shown  in  9  :  27. 

Chs.  10-12.  The  last  vision  of  the  book.  In  the  third 
year  of  Cyrus,  Daniel  was  in  mourning  because  of  the 
events  in  Ezek.  4:  1-5.  The  subject  of  ch.  8  is  here  re 
sumed  and  dwelt  upon  in  literal  language.  Prediction  in 
literal  terms  of  tiie  overthrow  of  the  Persian  empire  by 
Alexander.  Division  of  his  empire  at  his  death*.  Persecu- 
tion of  Antiochus  set  forth.  As  a  relief  from  these  dark 
pictures  he  gives  the  brightness  of  the  future,  the  resurrec- 
tion and  external  glory.  Reluctant  testimony  of  skeptics  to 
the  truth  of  the  prophecies.  Apocryphal  sections  are  added 
in  the  Septuagint. 

PERIOD  OF  THE  RESTORATION. 

The  period  of  captivity  is  now  over.  The  decree  has 
been  procured  from  Cyrus  that  the  Jews  may  return  to 
their  own  land.  Ezekiel  has  prepared  the  people  inwardlj^ 
for  their  return,  and  for  the  establishment  of  the  forms  of 
the  theocracy.  The  people  had  been  sifted  at  the  close  as  at 
the  beginning  of  the  exile.  The  work  of  Ezekiel  and  Daniel 
had  been  amongst  this  better  class.  It  was  the  better  and 
more  pious  people  who  would  leave  their  houses  and  return 
to  Jerusalem  to  rebuild  that  desolated  city.  Returning  to 
their  own  land,  new  opposition  meets  them  from  the  Samar- 
itans, and  other  enemies.  The  exiles  were  under  strong 
temptation,  therefore,  to  succumb  to  despair.  Haggai  and 
Zechariah  cheer  them  under  present  trials  and  discourage- 
ments, by  showing  :  1.  That  their  present  weakness  was  no 
indication  that  God  was  not  with  them.  For  in  spite  of 
present  adversities  they  should  rise  higher  than  ever  before. 
The}^  were  shown  also  that  the  heathen  nations  should  be 
brought  low,  and  pour  in  their  resources  to  them  ;  Ezra 


V  -O 


-/? 


113 

5  :  1  ;  6  :  14.  2.  The  altered  condition  and  disposition  of 
the  heathen  nations.  Haggai  and  Zechariah  appear  to  be 
summoned  to  the  prophetic  office  within  one  month  of  each 
other,  and  they  labored  together.  The  book  of  Zechariah, 
indeed,  seems  to  be  an  expansion 'of  the  smaller  one  of  Hag- 
gai.  It  was  the  mission  of  both  to  show  the  people  that 
their  present  condition  was  due  to  temporary  causes,  and 
should  not  last  forever.  But  in  comforting  the  people,  and 
in  promising  them  that  there  was  danger  that  they  v/ould 
think  the  glory  was  to  come  immediately,  Zechariah  pre- 
pares them  for  additional  troubles  before  the  promises 
should  be  fulfilled,  and  declares  how  signally  they  would  be 
delivered  out  of  them.  He  dwells  chiefly  on  the  external 
condition  of  the  people. 

Malachi  is  different.  The  people  must  not  think  that 
the  divine  blessing  would  be  given  to  them  without  regard 
to  their  own  character.  The  altered  tones  of  the  prophecies 
grew  out  of  the  different  circumstances  in  which  they  were 
uttered.  The  ministry  of  Malachi  was  later  than  that  of 
Zechariah  and  Haggai ;  and  the  temple  had  been  built,  but 
the  long  years  of  suffering  had  brought  to  light  certain  evil 
tendencies.  It  had  shown  a  measure  of  hypocrisy.  These 
must  be  removed  if  they  would  enjoy  the  blessings  which 
the  older  prophets  had  predicted.  Thus  we  have  the  O.  T. 
prophets  forming  themselves  into  a  grand  scheme,  and  each 
period  forming  the  preparation  for  that  to  come.  The 
prophets  are,  therefore,  not  isolated  individuals,  but  are  to 
carry  forward  from  age  to  age  one  divine  scheme. 


HAGGAI. 

The  name  signifies  "  a  feast."  A  relation  has  been 
found  or  fancied  in  the  fact  that  he  labored  for  the  restora- 
tion of  the  feast  of  the  Jewish  rituals.  He  is  mentioned  in 
Ezra  5:1;  6  :  14.  The  duration  of  his  ministry  is  unknown. 
The  discourses  in  his  book  were  all  delivered  within  four 
months.  It  would  be  precarious  to  say  from  this  that  his 
ministry  lasted  only  four  months,  as  it  would  be,  from  Ezra 
6  :  14,  to  say  that  it  lasted  through  the  entire  reign. 

Four  discourses. — The  dates  of  all  which  are  accurately 
given.  It  is  not  probable  that  these  are  the  only  discourses 
he  ever  uttered.     They  are  the  only  ones  for  the  benefit  of 


114 

the  church  in  the  time  to  come.  Cyrus  had  no  sooner  died, 
than  the  adversaries  obtained  from  the  king  decrees  adverse 
to  the  building  of  the  temple.  Haggai  strives  to  waken  them 
to  courage,  to  the  rebuilding  of  the  temple.  These  dis- 
courses were  delivered  in  the  second  year  of  Darius. 

1.  The  first  (ch.  1)  was  addressed  to  Zerubbabel,  governor 
of  Judah,  and  to  Joshua,  *the  high-priest.  Hag.  1:1.  It 
reprimanded  them  for  the  suspension  of  the  building  of 
God's  house,  while  they  content  themselves  with  dwelling 
in  their  own  houses.  He  urges  them  to  go  at  once  and 
bring  wood  to  build  the  house.  The  efi^Bct  was  that  the 
people  began  that  same  month  to  build. 

2  The  second  discourse  (2 :  1-9)  there  was  danger 
that  the  people  who  had  seen  the  former  temple  would 
despise  the  latter  one  ;  and  there  is  need  that  Haggai  should 
tell  them  that  the  glory  of  this  latter  house  would  be  greater 
than  the  former.  This  universal  shaking  of  all  nations  in- 
cludes convulsions  to  take  place  through  all  the  world.  It 
is  the  convulsion  of  states  and  nations  which  is  shown  forth, 
and  it  is  to  take  place  for  the  glory  of  God.  The  people  of 
God  were  weak.  Their  enemies  were  powerful.  But  the 
shaking  of  the  world  would  begin  in  a  little  while,  and  it 
should  be  destroyed.  After  all  had  been  shaken  down, 
God's  house  should  remain.  The  design  for  which  this  is  to 
take  place  should  fill  this  house  with  glory.  A  common 
interpretation  is  that  "  the  desire  of  all  nations  "  (2  :  7)  is 
the  Messiah.  Therefore  the  meaning  would  be,  that  the 
shaking  of  all  nations  would  be  in  order  that  "  the  desire  of 
all  nations,"  i.  e.,  the  Messiah  should  come.  There  are 
many  things  attractive  in  this  interpretation,  and  it  coin- 
cides well  with  the  result.  Still  an  inspection  of  the  proph- 
et's language  in  the  original  will  do  away  with  this  interpre- 
tation. The  verb  ''  come "  agreeing  with  "  desire  of  all 
nations,"  is  in  the  plural,  though  the  noun  "  desire  "  is  in 
the  singular,  feminine.  The  agreement,  therefore,  is  in  sense 
and  not  in  letter.  "  The  desire  of  all  nations  "  is,  in  the 
Septuagint,  "  the  most  desirable  of  all  nations ;  "  that  is,  the 
result  will  be  the  conversion  of  the  choicest  nations.  This 
is  closely  allied  to  the  real  meaning.  "  The  desire  of  all 
nations  " — those  things  that  the  nations  desire — their  valu- 
ables. It  is  applied  to  jewels  and  other  precious  objects. 
The  present  structure  seems  mean  and  poor  in  comparison 
with  the  temple  of  Solomon,  but  the  prophet  tells  them  that 
God  would  shake  down  all  nations  till  they  should  lose  their 


116 

hostility  to  Him.  And  they  would  delight  to  help  Israel  to 
fill  the  house  of  God  with  glory.  They  should  bring  their 
treasures  to  it,  or  more  probably  the  glory— the  treasures 
themselves.  In  order  to  assure  them  of  His  ability  to  ac- 
complish this,  He  adds  further  promises.  Consequently  at 
any  time  He  pleases.  He  can  give*  peace  to  His  people. 
Upon  this  interpretation  we  are  not  clear  to  the  very  letter 
of  the  passage.     The  real  temple  signifies  the  spiritual. 

3.  Third  discourse,  2 :  10-19.  This  relates  to  the  first 
discourse.  Everything  is  vitiated  by  their  former  neglect, 
but  God's  blessing  will  attend  their  reviving  zeal. 

4.  Fourth  discourse,  2 :  20-23.  It  is  related  to  the  second. 
The  shaking  of  the  heavens  and  the  earth,  the  overthrow  of 
hostile  kingdoms,  while  Zerubbabel,  as  the  representative  of 
the  royal  house  of  David,  is  chosen  and  protected. 


ZECHARIAH. 


Name,  parentage,  priestly  descent,  age,  beginning  of 
ministry,  its  duration.  Matt.  23  :  35.  Three  parts  :  1.  Chs. 
1-6,  series  of  visions.  2.  Chs.  7,  8,  answer  to  a  question 
proposed  by  the  people.  3.  Chs.  9-14,  prophecies  in  literal 
terms  relating  to  future  fortunes  of  God's  people.  Difficulty 
in  the  citation.  Matt.  27:  9;  various  solutions,  Zechariah  not 
the  author,  error  in  transcription,  a  peculiar  order  of  the 
prophets,  combined  reference  to  two  passages.  Genuineness 
of  chs.  9-14;  objections;  (a)  style  and  character;  (b)  inci- 
dental allusions,  Judah  and  Israel,  11 :  14,  or  Ephraim,  9  • 
13;  10:  6,7;  but  see  1 :  19;  8:  13,  Ezek.  37 :  16;  king  of 
Gaza,  9 :  5,  Assyria  and  Egypt,  10  :  10,  11 ;  idolatry,  10  :  2  ; 
13 :  2.  No  allusion  to  any  king  in  Judah.  Position  in  this 
book  not  explicable  otherwise.  Divisions.  I.  Chs.  1-6, 
eight  visions.  First,  1  :  7-17,  man  on  red  horse;  second,  1  • 
8-21,  four  horns  and  carpenters;  third,  ch.  2,  measuring 
line;  fourth,  ch.  3,  high-priest  in  filthy  garments;  fifth,  ch. 
4,  candlestick  and  two  olive  trees;  sixth,  5:  1-4,  flying  roll ; 
seventh,  5 :  5-11,  woman  in  an  ephah ;  eighth,  6:  1-8, 
chariots  issuing  from  between  two  mountains.  Symbolical 
section,  6  :  9-15,  the  crowned  priest.  II.  Chs.  7,  8,  continued 
observance  of  fasts;  7  :  4-14,  rebuke  of  spirit  in  which  they 
had  been  kept;  ch.  8,  happy  future.  III.  Chs.  9-14,  scenes 
from  future  fortunes  of  God's  people,  from  their  protection 
in  the  time  of  Alexander  to  final  overthrow  of  all  enemies. 


116 

Ch.  9:  burden  of  Hadrach,  pledge  of  protection,  vs.  9,  10  in 
Zion's  King,  Maccabean  deliverance,  v.  13.  Ch.  11 :  Deso- 
lation of  land,  vs.  1-3,  its  predicted  cause,  vs.  4-14,  the 
treatment  of  the  good  shepherd,  Beauty  and  Bands,  three 
shepherds  cut  off,  his  price ;  vs.  15-17,  abandoned  to  foolish 
shepherd.  Chs.  12,  13 :  Jerusalem  assailed,  delivered,  out- 
pouring of  spirit,  mourning  by  families,  fountain  opened, 
sin  abandoned  ;  judgment  to  follow  the  smiting  of  the  shep- 
herd. Ch.  14 :  Jerusalem  besieged  by  all  nations,  taken, 
miraculous  rescue,  living  waters,  judgment  on  gathered  foes, 
universal  consecration. 


MALACHI. 

Name,  date,  self-righteousness  of  people  {a)  claiming  that 
they  had  fultilled  their  duty ;  [b)  demanding  a  better  recom- 
pense. Two  parts :  I.  1:2;  2 :  16,  their  obligations  and 
sins;  (a)  1:2-5,  their  obligations  to  God;  (6)1:6;  2:9, 
sins  directly  against  God  ;  [c)  2  :  10-16,  against  their  breth- 
ren. II.  2:17;  4  :  6,  judgment  and  recompense;  («)2:17; 
3  :  6,  severity  of  the  test  which  the  Lord  shall  apply  at  his 
coming;  messenger  to  prepare  the  way  ;  Angel  of  the  cove- 
nant, Christ  contemplated  not  as  a  redeemer  but  a  judge ; 
(6)  3  :  7-12,  their  desert  of  the  curse  with  which  they  had 
been  visited  ;  (c)  3  :  13  ;  4:6,  distinction  to  be  made  between 
the  righteous  and  the  wicked.  Elijah ;  the  last  of  the 
prophets  ends  with  the  announcement  of  the  herald  of  the 
new  dispensation. 


MICAH. 

Name,  Morasthite,  in  days  of  Jotham,  Ahaz  and  Heze- 
kiah.  Title  disputed,  {a)  from  form  of  prophet's  name. 
But  various  forms  used  interchangeably  in  same  passage : 
and  masoretic  note  to  Jer.  26  :  18  no  proof  of  later  usage ; 
(6)  from  subject  of  prophecy,  but  see  1  :  5,  6;  (e)  from  Jer. 
26 :  18,  but  this  does  not  limit  his  ministry  to  reign  of 
Hezekiah ;  {d)  from  contents  of  book,  but  disagreement  of 
those  who  allege  it ;  4  :  9, 10  does  not  refer  to  carrying  away 
of  Manasseh ;  denial  of  prophetic  foresight. 


117 

Summary  of  prophet's  ministry,  not  distinct  discourses. 
Three  sections  ch.  1,  2,  chs.  3-5,  chs.  6,  7.  In  the  first 
judgment  preponderates,  and  negative  side  of  coming  salva- 
tion. In  the  second,  mercy,  the  positive  salvation,  person 
of  Messiah.  In  the  third,  the  threatenings  justified,  and 
promises  appropriated. 


118 
THE  FULFILMENT  OF  PROPHECY. 

Abridged   from    Dr.  Green's  article   in   Princeton   Review,   Jan.,   1861. 


Between  prophecy  and  its  fulfilment  in  history,  there  can 
be  no  discrepancy ;  but  there  may  be,  and  there  is,  a  very 
wide  difierence  in  the  mode  of  their  representation.  Prophecy 
surveys  its  objects  from  its  own  definite  point  of  view.  His- 
tory sets  each  in  its  proper  position  in  respect  of  time  and 
attendant  circumstances. 

The  prophetic  dift'ers  from  the  historical  mode  of  repre- 
sentation chiefly  in  respect,  first,  to  the  time,  and  second,  to 
the  form  of  the  events  predicted.  Prophecy  very  commonly 
neglects  the  relations  of  time.  It  was  seldom  necessary,  in 
order  to  the  lesson  to  be  drawn  from  the  future  events,  that 
anything  should  be  known  as  to  the  time  of  their  occur- 
rence, their  precise  duration,  or  the  intervals  which  were  to 
separate  them.  Again,  the  revelation  of  time  might  defeat 
the  design  of  the  lesson  itself.  The  knowledge  that  a  judg- 
ment was  still  far  off,  might  convert  it  for  the  present  into  a 
temptation  to  carnal  securit3^ 

Where  any  important  end  was  to  be  answered  by  it,  the 
time  was  definitely  revealed. 

To  Abraham,  Gen.  15  :  3,  the  four  hundred  years  of 
oppression. 

To  Isaiah,  7  :  8,  the  sixty-five  years  within  which  Eph- 
raim  was  to  cease  being  a  people ;  also  16  :  14,  the  three 
years  to  the  humbling  of  Moab  ;  21  :  16,  the  one  year  to 
the  reduction  of  Kedar;  23:  17,  the  seventy  years  of  Tyre's 
depression. 

To  Jeremiah,  29  :  10,  the  seventy  years  of  the  captivity. 

To  Habakkuk,  1  :  5,  its  occurrence  in  the  life-time  of  his 
hearers. 

To  Daniel,  9  :  24-26,  the  seventy  weeks  to  Messiah's 
coming. 

Sometimes  where  the  precise  time  was  unimportant, 
gome  idea  of  its  relative  duration  was  desirable.  Cf.  Ezek. 
4:5,6;  29:9,12.  In  Revelation,  the  three  years  and  a 
half  of  the  humiliation  of  the  church,  and  three  days  and 
a  half  of  the  triumph  of  antichrist,  and  the  thousand  years 
of  the  reign  of  the  saints.  All  the  above  Dr.  Green  cites 
with  a  "  perhaps." 

Relations  of  time  may  be  disregarded  in  four  ways : 


119 

1st.  The  logical  method ;  when  events  are  grouped 
agreeably  to  their  affinities  or  their  relation  of  cause  and 
effect ;  irrespective  of  their  chronological  position.  Thus  a 
denunciation  of  the  penalty  may  immediately  follow  upon  a 
charge  of  sin,  because  they  are  indissolubly  linked  together, 
whatever  interval  of  time  may  separate  them. 

Any  event  in  the  progress  of  God's  plan  of  grace  may  be 
set  in  connection  with  the  ultimate  result  to  which  it  looks, 
and  of  which  it  is  a  necessary  or  important  antecedent.  The 
curse  upon  Canaan,  Gen.  9:  25,  did  not  enter  upon  its  ac- 
complishment until  ages  after  it  had  been  uttered.  The 
promise  to  the  patriarchs,  Gen.  26 :  4,  was  that  they  should 
have  a  numerous  posterity,  possess  the  land  of  their  sojourn- 
ings,  and  all  nations  be  blessed  in  them.  The  salvation  of 
the  world  is  here  joined  with  the  multiplication  of  their 
descendants  and  their  settlements  in  Canaan,  and  there  is  no 
intimation  that  the  events  may  not  be  simultaneous  or  im- 
mediately successive.  Habakkuk,  2 :  14,  fall  of  Babylon 
and  the  glory  of  the  Lord  filling  the  earth  ;  the  destruction 
of  that  great  oppressing  power  one  of  the  necessary  antece- 
dents to  the  perfect  triumph  and  universality  of  the  King- 
dom of  God. 

The  prophets  often  present  events  in  classes  according 
to  their  respective  characters.  Joel  throws  together  all  the 
evils  to  be  experienced  by  the  chosen  people  under  the  sym- 
bol of  the  ravages  of  locusts  ;  then  the  l)lessings  they  were 
to  experience  ;  and  lastly,  the  judgments  upon  their  foes. 
Yet  these  three  were  intermingled  throughout  the  entire 
course  of  history.  Cf  Is.  10  :  11 ;  40  :  66 :  Jerem.  33;  Mes- 
siah and  return  from  Babylon.     Zech.  9 :  8.  9. 

2d.  The  complex  method :  events,  which  occupy  long 
periods  in  their  performance  and  advance  by  successive 
stages,  are  condensed  into  a  single  picture.  The  character- 
istic features  which  it  assumes  at  different  periods,  belong 
still  to  one  common  subject,  and  are  properly  included  in  its 
complete  delineation.  Thus,  the  fall  of  a  great  empire  is 
commonly  not  accomplished  in  a  moment.  The  heavy  blow 
which  initiates  the  process  of  decline  may  be  separated  by 
centuries  from  the  complete  ruin.  The  prophets  give  to  the 
whole  its  unity  and  connection  by  exhibiting  it  in  a  single 
ficene.  Isaiah,  13:  17-22  links  the  capture  of  Babylon  by 
the  Medes  with  its  final  and  utter  desolation  ;  its  decline 
began  with  the  conquest  of  Cyrus,  although  it  continued  for 
a  long;  time  to  flourish. 


120 

The  prophets  often  link  divine  judgments  upon  partic- 
ular nations  with  the  final  judgment  upon  the  whole  world  ; 
these  diiferent  acts  being  but  parts  of  the  one  continued  exer- 
cise of  his  punitive  justice.  Is.  13:  6-13,  fall  of  Babylon 
connected  with  the  day  of  the  Lord  when  the  sun  and  stars 
shall  be  darkened  and  the  earth  removed  out  of  its  place. 
Mat.  24,  destruction  of  Jerusalem  linked  with  end  of  the 
world.  Zech.  9 :  9,  10,  Christ  riding  upon  an  ass  and  reign- 
ing from  sea  to  sea;  his  work  in  humiliation  and  exaltation, 
being  viewed  in  its  totality.  Cf.  Joel,  2:  28-32,  the  begin- 
ning and  end  of  the  Messianic  period  is  presented  in  its 
unity. 

3d.  The  apotelesmatic  method;  the  last  of  a  long  series 
of  events  is  described  to  the  exclusion  of  the  others,  in  order 
to  exhibit  the  matter  in  its  mature  form.  As  the  political 
philosopher  often  neglects  to  describe  a  constitution  in  its 
earlier  and  undeveloped  form,  speaking  of  it  only  in  its 
completion  ;  so  the  prophets  most  frequently  present  the 
Kingdom  of  Christ  in  its  triumph  and  glory.  It  is  to  be 
judged  by  what  it  shall  be  when  all  opposition  is  vanquished, 
and  it  is  allowed,  without  restraint  or  foreign  commixture, 
to  put  on  its  own  proper  form,  and  to  reveal  its  true  nature. 
Is.  11,  rod  of  Jesse  immediately  followed  by  the  wolf  dwell- 
ing with  the  lamb.     Cf.  Dan.  2 :  44. 

4th.  The  generic  method;  predictions  are  made,  not  of 
an  individual  event,  but  of  a  series,  in  each  of  which  they 
have  a  separate  fulfilment.  They  are  commonly  such  as 
reveal  a  principle  in  the  divine  administration,  which  secures 
a  fixed  result  from  given  antecedents  ;  as  often  as  the  con- 
ditions exist,  so  often  will  the  predicted  consequence  follow. 
Jesus  announced  this  rule.  Matt.  24  :  28. 

Deut.  4 :  25,  ft,  transgression  to  be  punished  at  the  hands 
of  the  heathen,  and  mercy  to  follow  repentance;  again  and 
again  fulfilled.  So,  too.  Is.  40  :  3,  "  voice  crying,  prepare 
the  way  of  the  Lord."  So,  too,  outpouring  of  the  Spirit, 
Joel,  2:  28. 

Three  varieties  of  the  generic  prophecy  : 

(1)  One  event,  as  being  important  or  most  fully  realiz- 
ing the  common  idea,  is  alone  described.  Deut.  18  :  18,  the 
expressions  employed  are  applicable  to  all  the  prophets,  but 
find  their  highest  application  in  Christ. 

(2.)  No  one  of  the  events  exactly  represented,  but  individ- 
ual traits  borrowed  from  many  in  the  series  and  blended. 


121 

2  Sara.  7  :  12-16,  the  perpetual  ro3'alty  of  David's  seed 
includes  all  his  descendants  who  sat  upon  the  theocratic 
throne,  and  also  Christ.  Some  of  the  expressions  arc  con- 
formed to  one,  others  to  another  of  the  subjects  to  which  it 
was  intended  to  apply.  In  the  later  prophecies  of  Isaiah, 
"  the  servant  of  the  Lord  "  applies  to  the  chosen  people  and 
to  the  Redeemer;  they  had  the  common  commission  to  per- 
petuate and  spread  the  true  religion.  Israel  had  a  part  in 
these  predictions,  for  his  name  is  given  to  this  "  servant," 
49  :  3;  and  he  is  charged  with  unfaithfulness,  42  :  19.  Yet 
the  title  belongs  in  its  high  sense  only  to  the  Messiah,  for 
the  vicarious  atonement  as  ascribed  to  him,  53.  The  fulfil- 
ment by  Israel  falls  within  the  prediction,  but  the  work  of 
the  Messiah  is  coincident  with  it. 

No  mystical  or  hidden  sense  is  in  the  words,  the  same 
fact  or  principle,  which  is  represented  in  the  one,  appears 
likewise,  but  in  greater  perfection  in  the  other.  One  of  the 
events  may  even  be  past.  Thus  the  Messianic  psalms  have 
a  partial  application  to  experiences  of  David  and  Solomon, 
or,  as  in  Ps.  8,  to  man  in  general  ;  but  the  terms  employed 
would  be  extravagant,  if  nothing  more  was  intended  by 
them.  The  only  adequate  explanation  is  their  additional 
reference  to  Christ. 

(3.)  The  prophecy  may  be  restricted  to  what  is  common 
to  all  the  events. 

A  generic  element  is  more  or  less  involved  in  all 
prophecies.  The  facts  may  not  occur  again  in  the  precise 
form  ;  but  the  laws  are  permanent,  and  will  have  other  ex- 
emplifications. This  explains  why  later  prophets,  in  adopt- 
ing the  language  of  their  predecessors,  not  unfrequently 
make  a  new  application  of  it.  Jer.  48  :  43,  44,  about  Moab, 
quoting  what  Is.  24  :  17,  18,  had  said  of  the  whole  earth. 
Also  Jer.  11  :  19,  with  Is.  53 :  7.  Nahum  1  :  15,  with  Is. 
52  :  7.  Revelation  resumes  the  ancient  prophecies  concern- 
ing Babylon. 

Prophecy  may  also  depart  from  the  strictly  historical 
form. 

In  this  the  same  two-fold  design  as  in  the  neglect  of 
time;  viz.,  the  partial  obscuring  of  the  events  revealed,  and 
the  greater  distinctness  and  force  of  the  lessons  conveyed. 

Had  God  seen  best,  he  might  have  revealed  the  details. 
He  often  did  so.  Cyrus  predicted  by  name,  Is.  44:28; 
likewise  Josiah,  I  Kings,  13  :  2.  The  birth  of  Christ  of  a 
virgin  at  Bethlehem,  &c. 


122 

Two  methods  adopted. 

Ist.  The  identity  of  the  object  predicted  is  retained  with 
a  mere  diversity  of  form.  The  future  object  is  spoken  of, 
Dot  as  it  shall  actually  be  at  the  time  of  its  fulfilment,  but  as 
it  is  at  the  time  of  the  prediction.  It  was  spoken  of  as  the 
people  know  it,  being  thus  more  intelligible  to  them. 

Thus,  objects  common  to  the  two  dispensations  are,  as  a 
rule,  called  by  their  0.  T.  names  and  presented  in  their  0.  T. 
form.  God's  people  constantly  called  Israel  their  habita- 
tion ;  Canaan,  the  seat  of  God's  worship  or  his  dwelling 
place;  Jerusalem,  Zion  of  the  temple.  The  conversion  of 
the  heathen  is  represented  by  their  erecting  altars  in  their 
land  and  engaging  in  the  ritual  worship.  Is.  19 :  19  ;  ofi'er- 
ing  incense  and  oblations  in  every  place,  Mai.  1  :  11 ;  keep- 
ing feast  of  Tabernacles,  Zech.  14 :  16  ;  paying  annual  or 
even  monthly  and  weekly  visits  to  Jerusalem,  Is.  66:23; 
and  enrolled  amongst  the  Levitical  priesthood.  Is.  66  :  21 ; 
although  at  the  time  to  which  these  predictions  refer,  this 
particular  mode  of  worship  would  be  abolished. 

The  outpouring  of  the  Spirit,  Joel  2  :  28,  is  described 
under  the  form  of  speaking  with  tongues,  though  sanctifica- 
tion  was  the  universal  manifestation. 

Names  of  nations,  hostile  to  the  Kingdom  of  God,  are 
used  to  those  in  whom  this  hostility  is  perpetuated.  Joel, 
3:19,  Egypt  and  Edom.     Cf.  Mic.  5  :  5,  6  ;  Is.  11  :  14. 

Unity  of  the  people  under  Messiah  is  represented  by  the 
healing  of  the  breach  between  Judah  and  Israel,  Is.  11  :  13; 
Jer.  3  :  18.  Messiah  to  sit  on  David's  throne.  Is.  9  :  7.  Cf. 
Ezek.  34  :  23,  Hos.  3  :  5.  We  of  to-day  constantly  use  the 
words  Canaan,  Israel,  Zion. 

The  statements,  however,  are  not  false  nor  inaccurate ; 
simply  there  is  no  disclosure  made  of  the  changes  to  be 
effected  in  the  plan  of  grace.  Even  so  everything  is  not 
made  known  to  us  now  that  is  to  be  revealed  hereafter.  We 
have  glimpses  of  but  cannot  imagine  precisely  the  future. 
From  the  glimpses  given  to  the  prophets  of  the  future,  they 
invariably  return  to  the  representation  of  the  future  under 
forms  then  existing.  Isaiah  connects  with  the  new  heaven 
and  the  new  earth,  65  :  17,  building  houses  and  inhabiting 
them,  planting  vineyards  and  eating  the  fruit,  66  :  22.  Cf. 
Joel,  3  :  17  :  Zech.  14  :  16. 

The  literalists  maintain  that  the  predictions  respecting 
Israel,  Jerusalem  and  Canaan,  in  the  days  of  the  Messiah 


123 

:and  the  establishment  of  his  Kingdom  in  Zion,  are  to  have 
.a  national  and  local  fulfilment.     They  should 

1.  Remember  the  principle  underlying  the  whole  mat- 
ter, which  is  far  more  comprehensive  than  the  particular 
cases  in  dispute. 

2.  Interpret  all  prophecies  consistently  and  upon  some 
settled  method. 

2nd.  Another  similar  object  may  by  a  figure  be  sub- 
stituted for  it.  This  may  be  a  figure  of  speech  or  symbol. 
Is.  2  :  2  "  Mentioned  of  Lord's  house shall  be  ex- 
alted above  the  hills  ; "  in  strict  sense  of  words,  a  physical 
change,  but  doubtless  a  moral  change  of  analogous  nature  is 
intended. 

In  the  symbolical  prophecy,  one  thing  not  merely  il- 
lustrates another,  but  is  substituted  for  it.  The  symbol 
may  be 

a.  Presented  to  the  senses.  Zech.  6  :  11,  the  high  priest 
Joshua,  crowned  with  silver  and  gold  brought  from  Babylon, 
symbolizes  Messiah  as  both  priest  and  king,  to  whom  all  in 
distant  lands  should  lend  their  aid.  The  symbolical  action 
of  the  prophets  are  instances  of  the  same  kind. 

b.  Exhibited  in  vision  or  dream.  The  temple  and  its 
worship,  Ezek.  40  ;  the  image  of  Nebuchadnezzar's  dream, 
Dan.  2,  symbolical  of  the  future  state  of  the  theocracy.  Cf 
Dan.  8,  Zech.  1. 

c.  Simply  described,  and  thus  partake  of  the  nature  of 
allegory.  The  locusts,  Joel,  1  :  2,  represent  the  foes  of  the 
covenant  people.     Cf  Hos.  1:3;  Ezek.  17 :  23. 

Aids  in  interpreting  symbolical  prophecies  are  three : 

(1.)  The  prominent  qualities  and  associations.  Symbols 
in  the  Scriptures  not  like  letters  of  the  alphabet,  arbitrary 
and  with  no  resemblance  between  the  sign  and  the  thing 
signified.  The  locusts,  Joel,  1 :  2,  are  a  natural  emblem  of 
foreign  invaders;  filthy  garments,  Zech.  3:  4,  of  sin  ;  crowns, 
Zech.  6:  11,  of  royalty. 

(2.)  Established  usage.  Symbols  must  have  a  uniform 
signification,  if  they  are  to  be  an  intelligible  medium  of 
communicating  ideas. 

Some  interpret  the  brazen  serpent  as  a  healer,  and  refer 
to  the  serpent  in  Egyptian  symbolism,  where  it  denotes 
healing,  and  to  its  use  in  the  worship  of  yEsculapius.  It  is 
more  natural,  however,  to  conclude  that  either  the  serpent 
form  in  Num.  2 :  8,  is  not  symbolical ;  or  else  that  it  retains 
its  constant  signification  of  destroyer  (Cf.  Rev.  12:  9;  20; 


124 

2;  and  Gen.  3),  and,  being  transfixed  and  harmless,  indicates 
a  victory  over  the  destroyer. 

Many  symbols  borrowed  from  the  Levitical  institutions  ; 
being  familiar,  sacred  and  significant  of  the  very  truths  with 
which  prophecy  was  concerned.  The  signification,  belong- 
ing to  thera  in  their  original  connection,  is  always  retained. 
Cherubim,  Ezek.  1,  and  temple,  40. 

If  the  symbol  be  not  illustrated  by  scriptural  usage,  we 
should  consider  the  symbolical  use  of  the  same  object  among 
other  ancient  nations,  especially  those  with  which  Israel  was 
brought  into  contact. 

(3)  Authoritative  explanation  furnished  by  inspiration' 
sometimes  given  by  the  prophet  himself.  Daniel  states  the 
symbol  and  adds  the  interpretation  of  Neb. 's  dream,  2. 

Sometimes  by  a  letter  writer  of  scripture.  "  Son  of" 
man,"  Dan.  7  :  13,  is  applied  by  Christ  to  himself  The  little 
horn  of  Daniel's  fourth  beast,  7,  with  2  Thes.  2  :  3. 

Sometimes  the  explanation  is  indirectly  given  by  ming- 
ling literal  language  with  the  description  of  the  symbol.  Cf. 
Zech.  3:1. 

Distinguish  Prophecies. — To  distinguish  prophecies 
which  adhere  to  the  historical  form  from  those  in  which  it 
is  neglected,  the  following  suggestions  suffice : 

1.  In  prophecies  already  accomplished,  the  criterion  is 
to  be  found  in  the  fulfilment.  That  Christ  should  rise  from 
the  dead  without  seeing  corruption,  Ps.  16  :  10  ;  that  his 
garments  should  be  })arted,  etc.,  Ps.  22  :  18,  are  shown  by 
the  event  to  have  been  literally  intended.  The  drying  up 
of  the  river  of  Egypt,  Is.  19:  5,  coming  of  Elijah,  Mai.  4:  5, 
are  shown  to  have  been  figurative.  Perhaps,  however,  the 
prophecy  has  as  yet  been  but  partially  fulfilled  and  what  was 
only  figuratively  true  of  the  past  may  come  to  pass  literally 
in  the  future,  Is.  13 :  10. 

2.  Comparison  with  other  prophecies  in  the  O.  or  N.  T. 
relating  to  the  same  subject,  is  valuable.  The  figures  of  one 
may  be  detected  by  the  literal  language  of  another,  or  by  the 
figures  of  another  with  which  they  would  be  incompatible 
if  literally  understood. 

Heathen,  when  converted,  build  altars,  and  ofl'er  sacri- 
fices in  their  own  land,  Is.  19 :  19-21  ;  and  that  in  all  parts 
of  the  earth,  Mai.  1:11.  Yet  they  are  said  to  go  up  to  Jer- 
usalem to  worship.  Is.  2  :  3. 

Cf.  Joel,  3 :  18  with  Ezek.  47 :  1,  Zech.  14 :  8. 

Cf  Ezek.  38  :  2  with  Rev.  20  :  8. 


125 

3.  N,  T.  teaches  that  the  restrictions  of  the  old  economy 
and  its  ceremonial  are  now  abolished.  Consequently,  if  any 
prediction  speaks  of  these  obselete  forms  in  connection  with 
Messianic  times,  it  must  be  understood,  not  according  to  its 
letter,  but  according  to  its  spirit.     See  Gal.  4:9;  Acts  15  : 

10  ;  Heb.  10  : 1,  2  ;  John  4  :  21 ;  Eph.  2  :  14. 

4.  The  figurative  character  ot  a  prophecy  is  often  stated 
or  suggested.  Ezek.  37  :  11,  declares  the  resurrection  of  the 
dry  bones  to  mean  the  restoration  of  Israel.  Also,  Dan. 
7:8;  Joel,  2  :  4,  5,  20  ;  Zech.  10  :  11 ;   Jer.  25  :  15. 

6,  When  the  terms  of  a  prediction  stand  in  evident  rela- 
tion to  the  past  history  of  the  chosen  people,  or  to  typical 
events  and  institutions,  there  is  reason  to  suspect  that  these 
may  be  figuratively  employed 

Thus  a  second  dividing  of  the  Red  Sea,  Is.  11  :  15. 

See,  also,  Ezek.  20  :  34-38,  Is.  48  :  21,  Ezek.  38  :  22,  Is. 

11  :  6-8,  65  :  25. 

6.  If  the  literal  explanation  would  involve  a  physical  im- 
possibility, or  a  manifest  incongruity,  this  is  a  clear  index 
of  the  figurative  character  of  a  prediction. 

Ezek.  42  :  16,  a  temple  of  this  size  could  not  be  placed 
upon  Mt.  Moriah.  See,  also,  Rev.  21  :  16,  Joel,  2  :  20,  Ezek. 
39  :  12. 

7.  The  general  literary  style  of  a  prophet  affords  a  hint 
as  to  the  character  of  a  particular  passage  in  his  writings. 

8.  In  prophecies  yet  unfulfilled,  the  developments  of 
Providence  must  decide.  It  could  not  have  been  known  in 
advance  that  the  prophetic  appellations,  Josiah,  1  K.  13  :  2, 
and  Cyrus,  Is.  45  :  1,  4,  were  to  be  real  names;  and  that 
Immanuel,  Is.  7 :  14,  was  not.     See,  also,  Mai.  4  :  5. 

9.  The  line  between  figurative  and  literal  prophecies  is 
not  to  be  too  sharply  drawn,  as  though  these  formed  quite 
distinct  classes.  The  same  prophecy  may  be  intended  and 
fulfilled  in  both  senses.  Opening  the  eyes  of  the  blind  and 
the  ears  of  the  deaf.  Is.  35  :  5,  was  fulfilled  literally  in  the 
miracles  of  Christ  and  figuratively  in  the  blessings  of  the 
gospel  dispensation.     See,  also,  Hag.  2 :  7-9,  Zech.  9  :  9. 

The  literal  fulfillment  sometimes  serves  to  identify  the 
subject  of  the  figurative.  That  John  came  preaching  in  the 
wilderness  of  Judea,  was  an  external  sign  that  he  was 
the  voice  spoken  of  by  Isaiah  as  crying  in  the  spiritual  wil- 
derness, "  Prepare."  John  19  :  36,  a  literal  mark  of  simili- 
tude, identifies  Christ  as  the  true  paschal  lamb. 


1-26 

The  study  of  a  prophecy  is  for  the  purpose  of  drawing^ 
therefrom  instruction,  and  is  therefore  quite  distinct  from 
the  study  of  its  fulfillment.  As  to  the  latter,  two  directions 
are  important. 

Fulfillment  of  Prophecy. — 1.  It  should  be  preceded 
by  a  thorough  study  of  the  prophecy  itself.  The  reversion 
of  this  order  has  led  to  the  most  extravagant  results.  Some 
of  the  old  Dutch  interpreters  found  in  the  O.  T.  prophecies 
all  the  events  of  the  Thirty  Years'  War. 

2.  The  student  should  proceed  from  the  plain  to  the 
obscure,  from  the  fulfilled  to  the  unfulfilled.  When  engaged 
upon  prophecies  which  are  clear,  or  where  the  fulfillment  is 
before  his  eyes,  the  student  is  in  less  danger  of  error,  and 
may  correct  his  result  by  the  divine  exposition  afforded  by 
the  event.  Having  thus  tested  and  adjusted  his  methods, 
he  may  adventure  prudently  and  cautiously  into  those  whose 
fulfillment  is  still  future. 

Uses  of  the  study  of  the  fulfillment  of  prophecy^ 

Ist.  Practical ;  it  sheds  light  upon  duty  and  the  incen- 
tives to  its  faithful  performance.  We  learn  also  the  nature 
of  the  events  which  are  transpiring  around  us  and  their 
place  in  the  divine  plan.  Thus  the  early  Christians  antici- 
pated the  destruction  of  Jerusalem  and  made  good  their 
escape. 

2nd.  Apologetic;  there  is  no  clearer  proof  of  Divinity 
than  infallible  foreknowledge  of  the  distant  and  contingent 
future.  There  are  so  many  plain  prophecies  that  the 
strength  of  the  argument  could  not  be  increased  by  the  ad- 
dition of  more. 

Actual  Fulfillment. — To  the  question,  whether  all  the 
prophecies  of  Scripture  have  been  or  are  to  be  fulfilled,  a 
negative  answer  has  been  returned  by  two  very  difterent 
classes  of  interpreters,  and  on  essentially  different  grounds. 
Many  believers  in  the  inspiration  of  the  prophets  have  con- 
tended that  certain  prophecies  contain  implied  conditions 
upon  which  their  fulfillment  or  non-fulfillment,  according  to 
the  tenor  of  their  announcement,  is  suspended.  The  Socin- 
ians  held  it  to  be  inconsistent  wdth  the  liberty  of  free  agents 
that  their  acts  should  be  foreknown  or  certainly  determined 
beforehand;  all  predictions  relating  to  the  free  acts  of  men 
must,  consequently,  upon  this  theory,  be  contingent  or  con- 
ditional. The  schoolmen  distinguish  three  sorts  of  prophe- 
cies—  prophetia  prcedestionationis,  prophetia  praescientice  and 
prophetia  comminationis.     The  prophecy  of  predestination  is 


12^ 

when  the  event  depends  wholly  upon  God's  will,  without 
any  respect  to  the  will  of  man,  as  the  prophecy  of  the  incar- 
nation of  Christ;  the  prophecy  of  prescience  is  of  such 
things  as  depend  upon  the  liberty  of  man's  will ;  and  the 
prophecy  of  commination  denotes  God's  denunciations  of 
heavy  judgments  against  a  people.  The  first  and  second 
rest  upon  the  Divine  decree  and  foreknowledge,  and  they 
always  take  effect ;  the  third  is  a  simple  declaration  of  what 
is  deserved,  and,  in  the  existing  state  of  things,  is  to  be  ex- 
pected, but  which  need  not  follow  if  the  antecedent  condi- 
tions are  altered. 

The  decisive  objection  to  this  view,  on  whatever  footing 
it  is  placed,  or  by  whatever  grounds  it  is  defended,  is  that 
the  inspired  criterion  for  distinguishing  true  from  false 
prophets,  is  the  accomplishment  of  their  predictions,  Deut. 
xviii.  22.  This  test  would  be  practically  rendered  nugatory 
if  predictions  of  specific  events,  expressed  in  absolute  terms 
and  with  no  intimation  of  any  condition,  might  fail  of  ful- 
filment, and  yet  be  true  prophecies.  And  that  Jeremiah 
xviii.  7-10,  had  no  intention  of  nullifying  this  test,  appears 
from  his  appeal  to  it  in  his  contest  with  Hananiah,  Jer.  xxviii. 
9.  The  righteous  dispensations  of  God  towards  men  are 
indeed  conditioned  by  their  character  and  conduct,  so  that  a 
change  in  them  is  followed  by  a  change  in  his  dealings  with 
them,  which  the  Scriptures,  employing  the  language  of  men 
and  speaking  according  to  the  outward  appearance,  often 
described  as  a  change  in  the  Divine  mind.  But  God's  eternal 
purpose  never  changes.  His  foresight  of  the  future  is  not 
conditional,  but  absolute,  and  he  may,  if  he  pleases,  reveal 
it  absolutely.  When  a  specific  good  is  unconditionally 
promised,  therefore,  it  is  because  it  is  certain  to  the  divine 
mind  that  his  mercy  will  not  be  taken  away  from  the  object 
of  his  favor.  When  a  specific  evil  is  similarly  threatened,  it 
is  with  the  certainty  that  they  who  are  thus  doomed  are  in- 
corrigible and  will  not  repent.  Even  where  this  is  the  case, 
as  in  Isa.  vi.  9,  etc.,  the  prophecy  is  not  useless,  as  Fairbairn 
objects.  It  still  serves  two  important  purposes.  It  is  a  wit- 
ness on  God's  behalf  and  against  the  obdurate  offenders, 
that  judgment  did  not  come  upon  them  without  just  cause, 
or  without  antecedent  warning  ;  and  it  may  be  the  means  of 
leading  individuals  to  repentance  and  salvation,  though  the 
unbelieving  mass  persist  in  going  on  to  ruin.  There  may 
be  no  claim  upon  God,  ab  extra,  to  fulfil  his  threatenings, 
but  the  reasons  of  his  acts  are  in  himself,  and  his  inviolable 


128 

truth  and  justice  stand  in  the  way  of  his  revoking  them. 
Whenever  the  moral  effect  of  a  prophecy  required  that  it 
should  be  conditional,  it  is  made  so  in  express  terms.  Or, 
the  same  end  may  be  answered  by  leaving  it  indefinite,  an- 
nouncing some  general  prmciple  of  the  Divine  administra- 
tion, without  specifying  when  or  how  it  shall  go  into  effect, 
or,  at  least,  leaving  the  time  undetermined.  But  whatever 
is  absolutely  declared  by  the  prophet,  is  to  be  absolutely  un- 
derstood. The  most  plausible  exception  is  that  derived  from 
the  case  of  Jonah.  Nineveh  continued  to  stand,  notwith- 
standing his  having  been  sent  of  God  with  the  declaration, 
"  Yet  forty  days  and  Nineveh  shall  be  overthrown."  But, 
as  Hengstenberg  has  well  said,  we  have  only  this  general 
statement  respecting  Jonah's  preaching  there,  not  the  preach- 
ing itself  No  doubt  this  was  such  as  to  indicate  the  only 
hope  of  escape  lay  in  a  timely  repentance.  It  was,  at  least, 
so  understood  by  the  Ninevites,  and  they  acted  accordingly. 
Jonah's  displeasure  at  the  sparing  of  the  city  cannot  be  urged 
in  proof  of  the  unconditional  character  of  his  prophecy  ;  for 
there  is  reason  to  believe  that  this  did  not  arise  from  the 
fear  of  his  being  discredited  as  a  prophet,  but  rather  from 
his  distress  at  seeing  the  mercy  of  God  transferred  from 
obdurate  Israel  to  their  penitent  foes.  Jer.  26  :  18,  19,  to 
which  Caspari  *  appeals  in  proof  of  the  conditional  character 
of  Micah's  prophecy,  iii.  12,  is  still  less  to  the  point.  It  sim- 
ply repeats  the  opinion  of  certain  elders,  without  vouching 
for  its  correctness.  The  prediction  in  question  relates  to  an 
event  whose  time  was  not  defined  by  the  prophet,  although 
intimated,  iv.  10,  and  it  was  fulfilled  to  the  letter. 

On  the  other  hand,  unbelievers  in  the  inspiration  of  the 
prophets  allege  that  several  of  their  predictions  failed  of  ac- 
complishment, thereby  showing  that  they  had  no  certain 
knowledge  of  the  future.  Thus  De  Wette  :  f  "  Jer.  xxii.  18, 
etc.,  xxxvi.  30,  appear  not  to  have  been  fulfilled,  comp.  2 
Kings  xxiv.  6;  2  Chron.  xxxvi.  6.  The  following  are  not 
fulfilled:  Amos  vii.  11 ;  Hosea  ix.  3,  xi.  5;  Isa.  xxii.,  xxix., 
xvi.  14;  xxiii. ;  Jer.  xliii.  8,  etc.,  xlix.  7,  etc.;  Ezek.  xxxv., 


*  Caspari  on  Micah,  p.  160. 

f  Einleitung  in  die  A.  T.  |  204.  In  the  translation  of  this  work  by 
Theodore  Parker,  the  translator  has  mistaken  his  author's  meaning,  when  he 
makes  him  say,  "  The  definite  predictions  of  Ezekiel  xii.  xxiv.  25,  26,  xxxiii. 
21,  22,  seem  not  to  have  been  fulfilled."  De  Wette  merety  alleges  these  as 
instances  of  the  prediction  of  specific  events,  without  denying  their  fulfilment, 
this  being  too  plain  to  be  questioned.  , 


129 

xxix.,  xxxviii ,  etc. ;  not  accurately  fultilled,  Isa.  vii  17,  etc., 
yiii.  4,  xiv.  23,  xvii.  1-3,  xxxiv.  9,  etc."  But  even  if  vve 
were  not  able  to  prove  that  these  particular  prophecies  have 
been  accomplished,  this  would  not  affect  the  argument  of 
inspiration  from  the  remainder,  many  of  which  have  been 
most  signally  and  undeniably  fulfilled.  This  is  sufficient, 
likewise,  to  show  that  we  should  be  slow  to  admit  the  non- 
fulfillment of  any  prophecy  uttered  by  those  who  are  so 
clearly  attested  as  the  messengers  of  God.  Nothing  but  the 
plainest  and  most  undeniable  evidence  can  justify  such  an 
admission.  But  so  far  from  this  being  afforded,  an  examina- 
tion of  the  passages  adduced  by  De  Wette,  will  show  that 
his  denial  rests  in  every  case  upon  a  false  interpretation  of 
the  passages  themselves,  a  want  of  historical  knowledge,  or 
the  groundless  assumption  that  the  prophecies  contemplate 
only  the  immediate  future.  Amos  vii.  11,  'Jeroboam  shall 
die  by  the  sword,'  is  not  the  language  of  Amos,  but  words 
which  Amaziah  slanderously  puts  into  his  mouth,  to  make 
him  odious  to  the  king.  The  real  words  of  Amos  were,  vii. 
9,  "  I  will  rise  against  the  house  of  Jeroboam  with  the  sword," 
which  came  to  pass,  2  Kings  xv.  10.  Ezekiel's  prophecy 
respecting  Gog,  chaps,  xxxviii.,  xxxix.,  relates  to  events  still 
future.  Isaiah,  ch.  xxxiv.,  blends  the  final  judgment  with 
the  judgment  upon  Edom.  Isa.  vii.  17,  the  invasion  of  Judah 
by  the  king  of  Assyria;  Isa.  xiv.  23,  the  utter  desolation  of 
Babylon;  and  Jer.  xlix.  7,  etc. ;  Ezek.  ch.  xxxv.,  that  of 
Edom,  have  been  fulfilled  to  the  letter,  and  the  length  of 
time  which  mtervened  between  the  predictions  and  their  ac- 
complishment, only  enhances  the  evidence  of  prophetic  fore- 
sight. According  to  2  Kings  xv.  29,  xvi.  9,  the  riches  of 
Damascus  and  the  spoil  of  Samaria  (not  the  city,  but  the 
kingdom)  were  taken  away  before  the  king  of  Assyria  with- 
in the  time  predicted,  Isa.  viii.  4.  That  Damascus  was  in 
consequence  temporarily  desolated.  Isa.  xvii.  1-3,  is  as 
credible  as  the  desolation  of  Samaria  and  Jerusalem  in  their 
respective  captivities.  In  regard  to  Isa.  xvi.  14,  the  over- 
throw of  Moab  within  three  years,  Isa.  xxiii.,  the  humiliation 
of  Tyre  for  seventy  years,  and  its  subsequent  revival,  and 
Jer.  xliii.  8,  etc.,  Ezek.  xxix.,  Nebuchadnezzar's  subjugation 
of  Egypt,  the  sole  difficulty  arises  from  the  deficiency  of  his- 
torical records.  We  know  nothing  of  Moab's  history,  except 
from  the  incidental  references  occasionally  made  to  it  in  the 
Old  Testament.  But  it  was,  in  all  probability,  devastated  by 
the  Assyrian  armies,  which  so  often  invaded  Palestine.  It 
is  well  known  that  Tyre  was  besieged  b}'  Nebuchadnezzar 


130 

for  thirteen  years,  and  there  is  good  reason  to  believe  suc- 
cessfully, although  the  fact  of  its  capture  does  not  happen  to 
be  mentioned  in  express  terms.  It  cannot,  at  any  rate,  be 
disproved ;  neither  can  his  conquest  of  Egypt,  which  is, 
moreover,  asserted  by  Josephus,  Antiquities,  x.  9,  7,  who 
quotes  Megasthenes  and  Berosus  to  the  same  effect,  Anti- 
quities. X.  11,  1.  These  positive  statements  are  certainly  suf- 
ficient to  outweigh  the  silence  of  Herodotus  and  Diodorus. 
The  indignities  threatened  to  the  dead  body  of  Jehoiakim, 
Jer.  xxii.  18,  etc.,  xxxvi,  30,  are  not  discredited  by  2  Kings 
xxiv.  6,  2  Chron.  xxxvi.  6,  for  there  is  no  conflict  between 
these  passages  and  the  prophecy.  ISTor  is  there  any  reason 
to  question  Josephus'  explicit  testimony  to  its  fulfilment, 
Antiq.  x.  6,  3,  notwithstanding  its  rejection  by  De  Wette. 
The  difficulty  in  Isa.  xxii.  29,  is  not  so  much  to  discover  a 
fulfilment,  as  to  decide  between  difterent  events  which  have 
a  claim  to  be  so  regarded.  The  invasion  of  Sennacherib 
seems  to  have  been  more  immediately  regarded  in  both 
cases.  Elam  and  Kir,  chap.  xxii.  5,  denote  troops  from  those 
nations  in  the  Assyrian  army  ;  and  the  sudden  and  mirac- 
ulous defeat,  xxix.  5,  etc.,  is  that  of  the  host  of  the  Assyrians. 
But  with  this  is  blended  the  foresight,  in  chap,  xxix,  of 
other  trials  and  deliverances;  and  perhaps,  in  chap,  xxii.,  of 
the  later  sieges  by  Esar  haddon  and  Nebuchadnezzar.  Hos. 
ix.  3,  '•  Ephraira  shall  return  to  Egypt,"  and  xi.  5,  "  he  shall 
not  return  into  the  land  of  Egypt,  but  the  Assyrian  shall  be 
his  king,"  are  mutually  contradictory,  if  regard  be  had 
merely  to  the  letter  and  the  form  of  expression.  In  thus 
affirming  and  denying  the  same  proposition,  the  prophet 
must,  if  he  is  to  be  absolved  from  the  charge  of  inconsis- 
tency, have  intended  it  in  different  senses.  Two  explana- 
tions are  possible,  either  of  which  is  satisfactory.  He  may 
mean,  Ephraim  shall  return  to  an  Egypt,  i.  e ,  he  shall  be 
reduced  again  ;o  a  servitude  like  that  which  he  formerly  ex- 
l^erienced  in  that  land — not  in  the  literal  Egypt,  however, 
but  in  Assyria.  Or  he  may  mean  some  of  the  people  shall 
return  to  Egypt,  fugitives  from  Assyrian  invasion;  the  mass, 
however,  shall  be  carried  not  to  Egypt,  but  to  Assyria. 
Upon  either  of  these  hypotheses,  the  language  of  the  pre- 
diction accords  with  the  event.  And  these  explanations  will 
still  hold  good,  though  xi.  5  be  translated  with  De  Wette, 
interrogatively,  Shall  he  not  return  into  the  land  of  Egypt? 
There  is  no  note  of  interrogation  in  the  Hebrew,  however, 
so  that  the  declarative  form,  adopted  in  the  common  Eng- 
lish version,  is  to  be  preferred. 


Date  Due 

[f ! ,  a  w 

\i.  - » "' 

f) 

